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THE    CHALDEAN    ACCOUNT 

OF    GENESIS. 


THE 

.CHALDEAN   ACCOUNT   OF  GENESIS 

CONTAINING 

THE    DESCRIPTION   OF   THE    CREATION,    THE    DELUGE,    THE 

TOWER   OF   BABEL,    THE   DESTRUCTION    OF   SODOM, 

THE    TIMES    OF   THE    PATRIARCHS, 

AND   NIMROD  ; 

BABYLONIAN  FABLES,  AND  LEGENDS  OP  THE  GODS  ; 

FROM  THE  CUNEIPOEM  INSCRIPTIONS. 

BY    GEORGE    SMITH, 

FORHERLT  OP   THE    DEPARTMENT   OF   ORIENTAL   ANTIQUITIES,    BRITISH    MUSEUM, 

▲UTUOU   OF   "  HISTORY    OF    ASSURBANIPAL,"    "ASSYRIAN 

DISCOVERIES,"    ETC.    ETC. 

A  NEW  EDITION,  THOIlOUGnLY  REVISED  AND  CORRECTED  (wiTU  ADDITIONS), 

BY  A.  H.  SAYCE, 

DEPUTY-PROFESSOR   OF    COMPARATIVE    PHILOLOGY    IN    TUB 
DNIVERSITY   OF   OXFORD. 

WITH    ILLUSTRATIONS. 


NEW  YORK: 

CHARLES    SCRIBNER'S    SONS 
743  AND  745  Broadway. 


PREF. 


.■L,,,^'  OF  "^^^ 

htC.  MAKlbbl 


T  is  no-w'^rc'vy^jirv'glfice  the  present 
volume  was  first  laid  before  the  public 
by  Mr.  George  Smith,  just  before  setting 
out  on  his  last  ill-fated  exppdition  to  the 
East.  It  naturally  awakened  extreme  interest  and 
curiosity.  The  earlier  chapters  of  Genesis  no  longer 
stood  alone.  Parallel  accounts  had  been  discovered 
by  the  author  among  the  clay  records  of  ancient 
Babylonia,  which  far  exceeded  in  antiquity  the  vene- 
rable histories  of  the  Bible.  All  those  who  had  a 
theory  to  support,  or  a  tradition  to  overthrow,  turned 
eagerly  to  the  newly-discovered  documents,  which 
possessed  an  equal  interest  for  the  students  of  history, 
of  religion,  and  of  language. 

The  five  years  that  have  elapsed  since  the  publi- 
cation of  "  The  Chaldean  Account  of  Genesis  "  have 
been  five  years  of  active  work  and  progress  among 
Assyrian  scholars.  The  impulse  given  to  Assyrian 
research  by  Mr.  Smith  has  survived  his  death ;  num- 
berless new  tablets  and  fragments  of  tablets  have  been 
brought  to  Europe  from  Assyria  and  Babylonia ;  fresh 
studentsof  the  inscriptionshaverisenupin  thiscountry 


vi  PEEFAGE. 

and  on  the  continent,  more  especially  in  Germany;  and 
the  scientific  spirit  which  has  been  introduced  into 
the  study  of  the  Assyrian  language  has  immeasurably 
increased  our  knowledge  of  it.  Thanks  to  the  labours 
of  men  like  Oppert,  Lenormant  and  Guyard  in  France, 
or  of  Schrader,  Delitzsch,  Haupt  and  Hommel  in 
Germany,  texts  which  were  obscure  and  doubtful  at 
the  time  of  Mr.  Smith's  death  have  now  become 
almost  as  clear  as  a  page  of  the  more  difficult  por- 
tions of  the  Old  Testament.  The  Assyrian  student, 
moreover,  has  an  advantage  which  the  Hebrew  stu- 
dent has  not;  he  possesses  dictionaries  and  vocabu- 
laries compiled  by  the  Assyro-Babylonians  them- 
selves, and  these  frequentl}^  throw  light  on  a  word 
which  otherwise  would  be  a  "  hapax  legomenon." 

The  more  backward  condition  of  our  knowledge  of 
Assyrian,  however,  was  not  the  only  difficulty  against 
which  Mr.  Smith  had  to  contend.  He  was  pressed 
for  time  when  writing  the  present  volume,  which  had 
to  be  finished  before  his  departure  for  the  East. 
The  class  of  texts,  also,  which  he  had  brought  to 
light  was  a  new  class  hitherto  unknown,  or  almost 
unknown,  to  the  Assyrian  decipherer.  He  had  to 
break  fresh  ground  in  dealing  with  them.  Their 
stjde  differed  considerably  from  that  of  the  texts 
previously  studied ;  they  had  a  vocabulary  of  their 
OAvn,  allusions  of  their  own,  and  even,  it  may  be 
added,  a  grammar  of  their  own.  If  the  texts  had 
been  complete  the  difficulty  perhaps  would  not  have 
been  so  great;  but  it  was  enormously  increased  by 


PREFACE.  vii 

their  mutilated  condition.  The  skill  and  success  with 
which  Mr.  Smith  struggled  against  all  these  diffi- 
culties show  more  plainly  than  ever  what  a  loss  As- 
syrian research  has  sustained  in  him. 

Nevertheless,  even  the  genius  of  Mr.  Smith  could 
not  do  more  than  give  a  general  idea  of  the  contents 
of  the  fragments,  and  not  always  even  this.     A  com- 
parison of  the  translations  contained  in  the  present 
edition  with  those  contained  in  the  preceding  ones 
will  show  to  what  an  extent  the  details  of  translation 
have  had  to  be  modified  and  changed,  sometimes  with 
important  consequences.     Thus  the  corrected  trans- 
lation  of  the  fragments  relating  to   the  Tower   of 
Babel  will  remove  the  doubts  raised  by  Mr.  Smith's 
translation  as  to  his  correctness  in  associating  them 
with  that  event;  thus,  too,  the  corrected  renderino- 
of  a  passage  in  the  Izdubar  Epic  will  show  that  the 
practice  of  erecting  a  Bethel  or   sacred   stone  was 
familiar  to  the  early  Babylonians.     In  some  instances 
Mr.  Smith  has  misconceived  the  true  character  of  a 
whole  text.     What  he  believed  to  be  a  record  of  the 
Fall,   for    instance,   is   really,    as    M.    Oppert    first 
pointed  out,  a  hymn  to  the  Creator. 

On  the  other  hand,  the  fresh  materials  that  have 
been  acquired  by  the  British  Museum  during  the 
last  five  years,  or  a  closer  examination  of  the  trea- 
sures it  already  possessed,  have  enabled  us  to  add  to 
the  number  of  cuneiform  texts  which  illustrate  the 
earlier  portions  of  Genesis.  Mr.  Rassam,  for  ex- 
ample, has  brought  home  a  fragment  of  the  Deluo-e 


viii    .*  PBEFACE. 

tablet,  which  not  only  helps  us  to  fill  up  some  of  the 
lacunce  in  the  text,  but  is  also  important  in  another 
way.  It  is  written,  not  in  Assyrian,  but  in  Babylonian 
cuneiform  characters,  and  comes,  not  from  an  Assyrian, 
but  from  a  Babylonian  hbrary.  But  it  agrees  exactly 
with  the  corresponding  parts  of  the  Assyrian  editions 
of  the  story,  and  thus  furnishes  us  with  a  proof  of  the 
trustworthiness  of  the  Assyrian  copies  of  the  old 
Babylonian  texts.  The  text,  again,  which  relates  to 
the  destruction  of  a  country  by  a  rain  of  fire,  though 
long  contained  in  the  British  Museum  Collection, 
was  first  noticed  by  myself  as  being  apparently  the 
Babylonian  version  of  the  biblical  account  of  the 
destruction  of  Sodom  and  Gomorrah. 

Numerous  alterations  and  insertions  have  had  to 
be  made  in  the  text  which  accompanies  the  trans- 
lations. The*  latter  necessarily  occupied  the  main 
part  of  Mr.  Smith's  attention;  he  had  neither  time 
nor  inclination  to  enter  very  elaborately  into  the 
questions  raised  by  them,  or  the  illustrations  they 
might  receive  from  elsewhere.  In  fact,  any  adequate 
treatment  of  the  great  Izdubar  Epic,  for  instance, 
demanded  a  special  acquaintance  with  the  method 
and  results  of  Comparative  Philology,  as  well  as  a 
more  intimate  knowledge  of  its  histoiy  and  character 
than  was  possible  at  the  time  when  Mr.  Smith 
wrote. 

A  large  proportion  of  the  cuneiform  texts  from 
which  the  translations  contained  in  the  present  volume 
are  made  has  not  yet  been  published.     I  have,  how- 


rBEFACE.  h 

ever,  gone  carefully  over  them  all  with  the  exception 
\>£  a  small  portion  of  the  Izclubar  Epic,  and  en- 
(^avom*ed  to  bring  the  translations  up  to  the  level  of 
OT\r  present  knowledge  of  the  Assyrian  language.  I 
an\  indebted  to -the  ready  kindness  and  accurate  eye 
of  Idr.  Pinches  for  copies  of  almost  all  the  unpub- 
lished portions  of  the  Izdubar  legends.  In  these  he 
has  c(\rrccted  several  faulty  readings,  more  especially 
that  oi  the  name  of  the  pilot  of  Xisuthrus,  which 
ought  tcbe  Nes-Hea,  "  the  lion  of  Hea."  Mr.  Pinches 
assures  ae  that  the  name  of  the  deity  composing  the 
second  part  of  the  name  is  invariably  written  with 
the  numeral  40,  the  symbol  of  the  god  Hea,  except 
once  when  the  scribe  has  miswritten  50,  the  symbol 
of  Bel,  and  he  has  pointed  out  to  me  a  passage  in  a 
bilingual  tablet  where  the  name  is  explained  in 
Assyrian  by  Nes-Hea.  Unfortunately,  the  texts 
given  in  pp.  103-124  cannot  be  found,  and  here  there- 
fore I  have  been  obhged  to  leave  Mr.  Smith's  trans- 
lations unaltered. 

The  reader,  however,  must  remember  that  no 
translations  of  these  mutilated  tablets  can  be  more 
than  approximately  coiTcct.  Even  if  the  meaning 
of  all  the  words  were  well  known,  and  they  were 
divided  from  one  another  (which  is  not  the  case),  the 
broken  condition  of  so  many  of  the  inscriptions  would 
make  a  good  deal  of  the  translation  more  or  less 
conjectural.  This  must  be  doubly  the  case  where 
the  sifrnification  of  the  words  is  either  unknown  or 
only  half  knoAvn.     I  have  always   endeavoured   to 


X  PBEFAGE. 

indicate  a  doubtful  word  or  passage  by  a  query ;  but 
there  must  be  inst-ances  in  which  the  meaning  that  I 
believe  ought  to  be  assigned  to  particular  words  will 
be  corrected  by  the  further  progress  of  discovery. 
This  is  even  more  true  of  what  may  be  termed  the 
commentary  accompanying  the  translations.  Sur- 
prises are  constantly  in  store  for  the  Assyriar  de- 
cipherer, and  a  tiny  fragment  may  suddenly  th'ow  a 
new  light  on  a  question  he  had  supposed  to  be 
settled.  In  fact,  in  Assyriology,  as  in  all  other 
branches  of  science,  there  is  no  finality;  W3  cannot 
be  more  than  approximately  exact  at  any  given  time, 
and  every  month  enables  us  to  introduce  fresh  cor- 
rections and  improvements  into  our  work. 

A  fresh  illustration  of  the  fact  has  heen  afforded 
even  while  the  present  volume  has  been  passing 
through  the  press.  Mr.  Pinches  has  come  across 
two  fragments  (one  marked  S  669,  the  other  unnum- 
bered) which  belong  to  two  separate  copies  or  editions 
of  a  very  interesting  work.  This  is  nothing  less 
than  a  list  of  the  ancient  epics  and  legends  of 
Chaldea,  along  with  the  names  of  their  reputed 
authors,  many  of  whom,  however,  are  probably  as 
mythical  as  the  famous  Rishis  of  India.  The  list 
shows  how  numerous  these  early  poems  were,  and 
how  few  of  them,  comparatively,  we  possess  at 
present.  Both  fragments  belong  to  the  same  part  of 
the  list,  and  we  are  therefore  ignorant  of  many  of  the 
ancient  compositions  it  must  originally  have  con- 
tained.    Some  of  the  works  mentioned  receive  their 


PREFACE.  xi 

names  from  the  heroes  celebrated  in  them,  others  are 
named  from  their  opening  lines.  A  distinction  is 
drawn  between  those  that  belonged  to  the  Accadian 
period,  and  were  written  by  Accadian  poets  in  the 
Accadian  language,  and  those  that  were  of  Semitic 
Babylonian  origin.  The  interest  of  the  list  is  en- 
hanced by  the  great  antiquity  of  the  poems  it  re- 
cords, none  of  them  being  later  than  about  2000  B.C. 
Here  is  a  translation  of  the  text  as  restored  from  a 
comparison  of  the  two  fragments  according  to  the 
copies  I  have  made  of  them : — 

Obverse. 

1.  Ca  .  .  .  . 

2.  This  is  the  work  (literally  from  the  mouth)  of  . 

3.  "  a  khus  ba  a  ri  .  .  .  . 

4.  the  god  .  .  .  .  tsu  bu  nu'''  .  .  ,   .  [Accadian.] 

5.  This  is  the  work  of  Nupatuv  .... 

6.  "  The  mighty  lady,  the  winged  one,  Nigirra," 
or  "  Bel"  ...  . 

7.  "  Pie  restored  Til-enni,"  or  "Life." 

8.  "  ^lay  Merodach  the  great  lord  firmly  defend." 
[Semitic] 

9.  This  is  the  work  of  Basa-Gula,  the  scribe  .  .  . 

10.  "  The  king  of  the  sphere  in  their  front,"  or 
"  the  lord  "  .   .  .  .   [Ace] 

11.  This  is  the  work  of  En-me-duga  .... 


xii  PEEFACE. 

12 "  head,  thy  lustre  "  .  .  .  .  [Ace] 

13.  This  is  the  work  of  Elum  .... 

14 ci  bat  .... 

Reverse. 

1 

2.  (This  is  the  work  of  .  .  .  .)  ragas,  the  scribe, 
the  man  (of  a  non-existent  tablet). 

3 "the  gods"   [Ace.].     This  is  the  work 

of  ...  . 

4 "  the  bull  of  Bit-Esir  (the  firmament)," 

or  "  The  great  fortress  of  the  royal  crown  "  .  .  .  . 
[Ace] 

5.  This  is  the  work  of  Cus-dib  the  son  of  ...  . 

6.  .  .  .  .  nun-na  [Ace.].  This  is  the  work  of 
Elum-ban-cudur,  the  son  of  Khumetis,  the  scribe,  the 
man  of  (a  non-existent)  tablet. 

7 "the  paggalti  which  over  heaven  are 

placed"  [Sem.]. 

8.  (This)  is  the  work  of  Gimil-Grula,  the  son  of 
Il-khigal  the  scribe,  the  man  of  a  non-existent  tablet. 

9.  "  The  day  of  calling,  the  long  day  at  the  dawn- 
ing of  light"  (?)  [Ace.].  This  is  the  work  of  Ekur 
(Esiru),  the  son  of  ]*^unna-tur. 

10.  The  hero  Izdubar.      This  is  the  work  of  Sin- 
lici-unnini  the  scribe  .... 


PRE  FACE.  xiii 

11.  The  licro  Etana.  This  is  the  work  of  Xis- 
Sin  the  scribe  .... 

12.  The  hero  the  Fox.  This  is  the  work  of  Kak- 
Merodach  the  son  of  Eri-Turiiuima,  the  man  of  a  non- 
existent tablet. 

13.  (The  hero)  'Sidu.  This  is  the  work  of  'Sidu- 
labiri  the  prince,  the  man  of  a  non-existent  tablet. 

14 a  tu  gab  [Ace.].     This  is  the  work  of 

Lig-Dimir  the  scribe,  the   man  (of  a   non-existent 
tablet). 

"What  is  meant  by  the  phrase  "  the  man  of  a  non- 
existent tablet,"  I  do  not  know.  Possibly  it  signifies 
that  the  autograph  of  the  author  no  longer  existed  at 
the  time  the  list  was  drawn  up.  "  The  Bull  of  the 
firmament "  was  a  legend  which  was  probably  con- 
nected with  the  second  month  of  the  year,  originally, 
it  would  seem,  the  first,  which  like  the  zodiacal  sign 
after  which  it  was  named,  was  called  the  month  of 
*'  the  directing  bull." 

Future  excavations  will  doubtless  brine:  to  lisfht 
some  of  the  poems  mentioned  in  the  list  and  not 
previously  known.  I  have  myself  lately  come  across 
two  fragments  (S  802  and  S  316)  which  belong  to 
legends  hitherto  unknown,  but  they  are  too  short  to 
be  worth  translating.  -AVhat  curious  revelations, 
however,  we  may  yet  expect  from  the  cuneiform 
records   may   be  judged   from   a   small    and    well- 


xiv  PREFACE. 

preserved  tablet  recently  brought  to  England,  which 
contains  a  catalogue  of  the  gardens  belonging  to 
Merodach-Baladan,the  contemporary  of  Hezekiah,  and 
grouped  according  to  the  districts  in  which  they  were 
situated.  Merodach-Baladan  must  have  been  fond  of 
horticulture,  since  the  catalogue  contains  the  names 
of  no  less  than  sixty-seven  seed-gardens,  besides  six 
other  pleasure-grounds.  Many  of  them  were  named 
from  the  localities  in  whose  neighbourhood  they 
were,  but  others  bore  such  significant  titles  as  "  the 
forest  of  reeds,"  "  the  small  enclosure,"  or  "  the 
garden  of  the  waters  of  the  city."  As  the  tablet 
was  copied  by  a  scribe  named  Merodach-sum-iddin, 
probably  in  the  time  of  Nebuchadnezzar  or  his 
successors,  it  is  evident  that  some  of  the  contents 
of  the  library  of  Babylon  escaped  the  destruction 
brought  upon  that  city  by  Sennacherib  in  B.C.  692. 

I  may  add  that  since  the  greater  part  of  this 
edition  has  been  in  type,  I  have  found  myself  able 
to  explain  the  name  of  the  hero  which  in  default 
of  the  true  transcription  has  been  provisionally 
read  Izdubar.  The  name  is  composed  of  three 
ideographs,  the  first  of  which  is  the  determinative 
prefix  of  wood,  while  the  two  latter  are  rendered 
saptu  saplitu,  "  the  lower  lip,"  in  Semitic  Assyrian. 
Now  M.  Lenormant  has  shown  that  Izdubar  was 
originally  the  Accadian  Fire-god,  and  Mr.  Boscawen 
has  pointed  out  that  the  fire-stick  was  once  used 
in  Babylonia;  it  is  therefore  evident  that  the  three 
ideographs  composing  the  name  represent  the  lower 


PREFACE. 


xt 


piece  of  wood,  with  a  lip  or  groove  in  it,  which 
formed  the  most  important  part  of  the  primitive 
fire-machine.  I  believe  the  Accadian  pronunciation 
of  the  name  will  turn  out  to  be  Kibirra.    ' 


May  21st,  1880. 


A.  H.  Sayce, 


CONTENTS. 


^EEFACE page  vi 

Chapter  I. — The  Discoveky  of  the  Genesis 
Legends. 
Cosmogony  of  Borosus.  —  Discovery  of  Cunei- 
form Inscriptions. — Historical  Texts.  —  Babylonian 
origin  of  Assyrian  literature. — Mythological  tablets. — Discovery  of 
Deluge  texts. — Mutilated  condition  of  tablets. — Lecture  on  Deluge 
tablets. — "Daily  Telegraph"  offer. — Expedition  to  Assyria. — 
Fragments  of  Creation  tablets. — Solar  Myth. —  Second  journey 
to  Assyria. — Tower  of  Babel. — Clay  records. — List  of  texts. — 
Legend  of  Cannes. — List  of  early  legends  and  their  authors    page  1 

Chapter  II. — Babylonian  and  Assyrian  Literatttre. 

Babylonian  literature. — Kouyunjik  library. — Fragmentary  con- 
dition.— Arrangement  of  tablets. — Subjects. — Dates. — Babylonian 
source  of  literature. — Literary  period. — Babylonian  Chronology. — 
Accad. — Sumir. — Extinction  of  the  Accadian  language. — Izdubar 
legends. — Creation. — Syllabaries  and  bilingual  tablets. — Assyrian 
copies. — Difficulties  as  to  date. — Library  of  Senkereh. — Ass^'rian 
empire. — City  of  Assur. — Library  at  Calah. — Sargon  of  Assyria. — 
Sennacherib. — Removal  of  library  to  Nineveh. — Assur-bani-pal  or 
Sardanapalus. — His  additions  to  library. — Description  of  contents. 
— Later  Babylonian  libraries  .  .  .  .  .13 

Chapter     III. — Chaldean     Legends      transmitted     through 
Berosus  and  other  Ancient  Authors. 

Berosus  and  his  copyists. — Cory's  translation. — Alexander  Polj- 
b 


iviii  CONTENTS. 

histor. — Babylonia. — Oannes,  his  teaching. — Creation. — Bel  us. — 
Chaldean  kings. — Xisuthrus. — Deluge. — The  Ark.  —  Eeturn  to 
Babylon. — Apollodorus. — Pantibiblon. — Larancha. — Abydenus. — 
Alorus,  first  king. — Ten  kings. — Sisithrus. — Deluge. — Armenia. — 
Tower  of  Babel. — Kronos  and  Titan. — Dispersion  from  Hestiaeus. 
— Babylonian  colonies. — Tower  of  Babel. — The  Sibyl. — Titan 
and  Prometheus. — Damascius. — Tauthe. — Moymis. — Kissare  and 
Assorus. — Triad. — Bel         ..,.•,  31 

Chapter  IV. — Babylonian  Mythology. 

Greek  accounts. — Mythology  local  in  origin. — Antiquity, — Con- 
quests.— Colonies. — Three  great  gods. — Twelve  great  gods. — 
Angels. — Spirits. — Anu. — Anatu. — Bimmon. — Istar. — Equivalent 
to  Venus. — Hea. — Oannes. — Merodach. — Bel  orZeus. — Ziratbanit, 
Succoth  Benoth.  — Bel.— Sin  the  moon  god. — Ninip. — Samas. — 
Nergal. — Annuit. — Table  of  gods    .  .  .  ...       45 

Chapter  V. — Babylonian  Legend  of  the  Creation. 

Mutilated  condition  of  tablets. — List  of  subjects. — Description 
of  chaos. — Tiamat. — Generation  of  gods. — Damascius. — Compari- 
son with  Genesis. — Three-great  gods. — Doubtful  fragments. — Fifth 
tablet. — Stars. — Moon. — Sun. — Abyss  orchaos. — Creation  of  moon. 
— Creation  of  animals. — Monotheism. —  Hymn  to  Merodach. — 
The  black-headed  race  or  Adamites. —  Garden  of  Eden. — The 
flaming  sword. — The  fall. — The  Sabbath. — Sacred  tree. — Hymn  to 
the  Creator        ........  56 

Chapter  VL — Other  Babylonian  Accounts  of  the  Creation. 
Cuneiform  accounts  originally  traditions. — Variations. — Ac- 
count of  Berosus. — Tablet  from  Cutha. — Translation. — Composite 
animals. — Eagle-headed  men. — Seven  brothers. — Destruction  of 
men. — Seven  wicked  spirits. — Mythical  explanations  of  lunar 
eclipses. — Hymn  to  the  God  of  Fire. — War  in  heaven. — Tiamat. 
— Merodach  the  great  dragon. — Parallel  Biblical  account  .  91 

Chapter  VII. — The   Sin  op  the  God  Zit. 

God  Zu. — Obscurity  of  legend. — Translation. — Sin  of  Zu. — 
Anger  of  the  gods. — Speeches  of  Anu  to  Eimmon. — Eimmon'a 
answer. — Speech'  of  Anu  to  Nebo. — Answer  of  Nebo. — Lugal-turda. 


CONTENTS.  xix 

— Ch!\nf?os  to  a  bird.— The  Zu  bird.— Bird  of  prey. — Lugal-turda 
lord  of  Amarda. — Prometheus ^^^ 

Chapter  VIII. — The  Exploits  of  Dibbara. 

Dibbara.— God  of  PcPtilcnce.— Itak. — The  Plague.— Seven 
warrior  gods. — Destruction  of  people. — Anu. — Goddess  of  Karrak. 
— Speech  of  Bel. — Sin  and  destruction  of  Babylonians. — Samas. — 
Sin  and  destruction  of  Erech. — Istar.— The  gi'eat  god  and 
Duran.— Cutha. — Interual  wars. — Itak  goes  to  Syria. — Power 
and  glory  of  Dibbara. — Song  of  Dibbara. — Blessings  on  his  worship. 
— God  Ner. — Prayer  to  arrest  the  Plague. —  Antiquity  of  the 
Icffend. — Itak      ...•••••     l- ^ 

Chapter  IX. — Babylonian  Fables. 

Fables. — Common  in  the  East. — Description. — Power  of  speech 
in  animals. — Story  of  the  eagle. — Serpent. — Samas. — The  eagle 
caught. — Eats  the  serpent. — Anger  of  birds. — Etana. — Seven 
gods. — Third  tablet. — Speech  of  eagle. — Story  of  the  fox. — His 
cunning. — Judgment  of  Samas. — His  show  of  sorrow. — His 
punishment. — Speech  of  fox. — Fable  of  the  horse  and  ox. — They 
consort  together. — Speech  of  the  ox. — His  good  fortune. — Con- 
trast with  the  horse. — Hunting  the  ox. —  Speech  of  the  horse. — 
Offors  to  recount  story. — Story  of  Istar. — Further  tablets    .     140 

Chapter  X. — Fragments  of  Miscellaneous  Texts. 

Atarpi. — Punishment  of  world. — Riddle  of  wise  man. — Nature 
and  universal  presence  of  air. — Sinuri. — Divining  by  fracture  of 
reed.— The  foundling. — Tower  of  Babel. — Obscurity  of  legend. — 
Not  noticed  by  Berosus. — Fragmentary  tablet. — Destruction  of 
Tower. — Dispersion. — Site  of  the  Tower. — Meaning  of  Babel. — 
Chedorlaomer. — The  destruction  of  Sodom  and  Gomorrah     ,     155 

Chapter  XI. — The  Izdijbar  Leoends. 

Izdubar. —  Meaning  of  the  name. —  A  solar  hero. — Prototype  of 
Herakles. — Age  of  Legends. — Babylonian  cylinders. — Notices  of 
Izdubar. — Surippak.— Ark  City. — Twelve  tablets.— Extent  of  Le- 
gends.—  Description. —  Introduction.  —  Meeting  of  Ilea-bani  and 
Izdubar. — ^Destruction  of  tyrant  Khumbaba. — Adventures  of  Istar. 


XX  CONTENTS. 

— Illness  and  wanderings  of  Izdubar. — Description  of  Deluge  and 
conclusion. — First  Tablet. — Kingdom  of  Nimrod. — Traditions. — 
Identifications. —  Translation. — Elamite  Conquest. — Dates  .     175 

Chapteh  XII. — Meeting  of  Hea-bani  and  Izdubar, 

Dream  of  Izdubar. — Hea-bani. — His  wisdom. — His  solitary  life. 

— Izdubar's    petition. — Zaidu. — Kharimtu   and  Samkhat. — Tempt 

Hea-bani. — Miglit  and  fame  of  Izdubar. — Speech  of  Hea-bani. — 

His  journey  to  Erech, — The  midannu  or  tiger. — Festival  at  Erech. 

■ — Dream  of  Izdubar. — Friendship  with  Hea-bani         .         ,201 

Chaptee  XIII. — Destruction  of  the  Tyrant  Khumbaba. 

Mythical  geography. — Forest  region. — Khumbaba. — Conversa- 
tion.— Petition  to  Samas. — Journey  to  forest. — Dwelling  of  Khum- 
baba.— Entrance  to  forest. — Meeting  with  Khumbaba. — Death  of 
Khumbaba. — Izdubar  king    .  .         .         •         ,         ,216 

Chapteb  XIV. — The  Adventxjres  op  Istar. 

Triumph  of  Izdubar. — Istar's  love. — Her  offer  of  marriage. — 
Her  promises. — Izdubar's  answer. — Tammuz. — Amours  of  Istar. 
— His  refusal. — Istar's  anger. — Ascends  to  Heaven. — The  bull. — 
Slain  by  Izdubar. — Istar's  curse. — Izdubar's  triumph. — The 
feast. — Istar's  despair. — Her  descent  to  Hades. — Description. — 
The  seven  gates. — The  curses. — Atsu-sunamir  the  Sphinx. — 
Release  of  Istar. — The  dog  of  the  dawn. — Lament  for  Tammuz  226 

Chaptee  XV. — Illness  and  Wanderings  of  Izdubar. 

Hea-bani  and  the  trees. — Illness  of  Izdubar. — Death  of  Hea- 
bani. — Journey  of  Izdubar. — His  dream. — Scorpion  men. — The 
Desert  of  Mas. — Siduri  and  Sabitu. — Nes-Hea  the  pilot. — Water 
of  death. — Mua. — The  conversation. — Xisuthrus        ,  .     252 

Chapter  XVI. — The  Story  of  the  Flood  and  Conclusion. 
Eleventh  tablet. — The  gods. — Sin  of  the  world. — Command  to 
build  the  ark. — Its  contents. — The  building. — The  Flood. — De- 
struction of  people. — Fear  of  the  gods. — End  of  Deluge. — Nizir. — 
Eesting  of  Ark. — The  birds. — The  descent  from  the  ark. — The" 
sacrifice,  covenant  and  rainbow. — Speeches  of  gods. — Translation  of 
Adra-khasis. — Cure  of  Izdubar. — His  return. — Lament  over  Hea- 


CONTENTS.  *^» 

bani.-Rosurrcction  of  IIca-bani.-Burial  of  warrior.-Agc  and 
composition  of  the  Deluge  tablet. -Comparison  with  Genesis.- 
Syrian  nation.-Connection  of  legends.— Points  of  contac-t.— Dura- 
tion   of   deluge.— Mount   of  descent.- Ten  generaiions.-Early 

.         •         •         •    2<8 
cities 

Chapter  XVII. — Conclusion. 

Notices  of  Genesis.— Correspondence  of  names.— Abram.—Ur 
of  Cbaldees.-Ishmael.-Sargon  of  Agane—His  bi.lh.-Concealcd 
in  ark. -Creation— Garden  of  Eden— Cannes.- Berosus.- 
Izduhar  legends.- Babylonian  seals.- Egyptian  names.— Assyrian 

,  .  .  •     ul5 

sculptures  ..•••••* 


LIST  OF  ILLUSTRATIONS. 


RONTISPIECE,  Photograph.     Tzdubar  (Nimrod)  in 
/Ai.  •"  IB  conflict  with  a  lion,  from  an  early  Babylonian 

.~;^^  cylinder. 

,-iV.«(S^a   2.  Reverse  of  inscribed  terra  cotta  tablet,  containing 
the  account  of  the  Deluge,  showing  the  various 


fragments  of  which  it  is  composed,  9. 

3.  Oanncs  and  other   Babylonian  mythological  figures,  from  cylin- 

der, 33. 

4.  Composite  animals,  from  cylinder,  35. 

5.  Fight  between  Merodach  (Bel)  and  the  dragon,  to  face  p.  62. 

6.  Sacicd   tree   or  grove,   with  attendant  cherubim,  from  Assyrian 

cylinder,  85. 

7.  Sacred  tree,  seated  figure  on  each  side  and  serpent  in  background, 

from  an  early  Babylonian  cylinder,  88. 

8.  Merodach  attacking  the  serpent,  on  an  Assyrian  cylinder,  in  the 

possession  of  Dr.  S.  Wells  Williams,  Newhaven,  90. 

9.  Sacred  tree,  attendant  figures  and  eagle-headed   men,  fiom  the 

seal  of  a  Syrian  chief,  ninth  century  B.C.,  97. 

10.  Merodach  delivering  the  moon-god  from  the  evil  spirits ;  from  a 

Babylonian  cylinder;  101. 

11.  Bel  encountering  the  dragon,  from  Babylonian  cylinder,  109. 

12.  Merodach  or  Bel  armed  for  the  conflict  with  the  dragon,  from 

Assyrian  cylinder,  112. 

13.  Fight  between  Bel  and  the  dragon,  from   Babylonian  cylinder, 

114. 

14.  Eagle-headed  men,  from  Nimroud  sculpture,  to  face  p.  102. 


xxiv  LIST    OF    ILLUSTRATIONS. 

15,  16  and  17.  Men  engaged  in  building,  from  Babylonian  cylinders, 
162. 

18.  View  of  Birs  Nimrud,  the  supposed  site  of  the  Tower  of  Babel, 

167. 

19.  View  of  the  Babil  mound  at  Babylon,  the  site  of  the  temple  of 

Bel,  168. 

20.  Tower  in  stages,  from  an  Assyrian  bas-relief,  169. 

21.  Izdubar    strangling   a  lion,  from    Khorsabad    sculpture,   to  face 

p.  175. 

22.  Migration  of  Eastern  tribe,  from  early  Babylonian  cylinder,  197. 

23.  Bowareyeh    Mound   at  Warka    (Erech),  site   of  the  temple    of 

Istar,  248. 

24.  Izdubar  and  Hea-bani  in  conflict  with  the  lion  and  bull,  249. 

25.  Izdubar   among  the  trees  of  the   Gods   (?),  from  a  Babylonian 

cylinder  found  in  Cyprus  by  Gen.  di  Cesnola,  263, 

26.  Izdubar,  composite  figures,  and  Ur-Hea  in  the  boat,  from  an  early 

Babylonian  cylinder,  270. 

27.  Composite  figures    (scorpion    men),   from   an  Assyrian  cylinder, 

276. 

28.  Xisuthrus,    or   Noah,  and    Izdubar,    from    an  early  Babylonian 

cylinder,  300. 

29.  Mugheir,  the  site  of  Ur  of  the  Chaldees,  317. 

30.  Oannes,  from  Nimroud  sculpture,  to  face  p.  325. 


THE  DISCOVEEY  OF  THE  GENESIS  LEGENDS. 


Cosmogony  of  Borosus. — Discovery  of  Cuneiform  Inscriptions. — 
Historical  texts. — Babylonian  origin  of  Assyrian  literature. — !Mytho- 
logical  tablets. — Discovery  of  Deluge  texts. — Mutilated  condition  of 
tablets. — Lecture  on  Deluge  tablets. — "  Daily  Telegraph  "  offer. — 
Expedition  to  Assyria. — Fragments  of  Creation  tablets. — Solar  Myth. — 
Second  journey  to  Assyria. — Tower  of  Babel. — Clay  recoids. — List  of 
texts. — Legend  of  Cannes. — List  of  early  legends  and  their  authors. 

T  has  Ions:  been  known  from  the  fraff- 
ments  oftheChaklean  historian,  Bcrosus, 
preserved  in  the  works  of  various  later 
writers,  that  the  Babylonians  were  ac- 
quainted with  traditions  referring  to  the  Creation, 
the  period  before  the  Flood,  the  Deluge,  and  other 
matters  of  which  we  read  in  the  book  of  Genesis. 

Berosus,  however,  who  recorded  these  events,  is 
stated  by  Eusebius  and  Tatian  to  have  been  a  con- 
temporary of  Alexandt  r  the  Great,  and  to  have  lived 
into  the  reign  of  Antiochus  Soter.  IJis  date  lies, 
therefore,  between  D.c.  330  and  2 GO.     As  this  was 

B 


2  THE    DISGOVEEY    OF 

three  himclred  3-en,rs  after  the  captivity  of  the  Jews  in 
Babylon,  the  great  antiquity  of  these  traditions  could 
not  be  proved  with  certainty,  much  less  their  inde- 
pendence of  the  accounts  which  we  have  in  Genesis. 

On  the  discovery  and  decipherment  of  the  cunei- 
form inscriptions,  Oriental  scholars  hoped  that  copies 
of  the  Babylonian  histories  and  traditions  would  one 
day  be  found,  and  that  earlier  and  more  satisfactory 
evidence  as  to  these  primitive  histories  than  had 
previously  been  accessible,  would  thus  be  gained. 

In  the  mound  of  Kouyunjik,  opposite  the  town  of 
Mosul,  Mr.  Layard  discovered  part  of  the  Royal 
Assyrian  library,  and  further  collections,  also  forming 
part  of  this  library,  have  been  subsequently  found 
by  Mr.  H.  Rassam,  Mr.  Loftus,  and  Mr.  George  Smith. 
Sir  Henry  Rawlinson,  who  made  the  preliminary 
examination  of  Mr.  Layard's  treasures,  and  was  the 
first  to  recognize  their  value,  estimated  the  number 
of  fragments  brought  from  this  Library  at  over  twenty 
thousand. 

The  attention  of  decipherers  was  in  the  first  in- 
stance drawn  to  the  later  historical  inscriptions,  par- 
ticularly to  those  of  the  Assyrian  kings  contemporary 
with  the  Hebrew  monarchy ;  and  in  this  dej)artment 
of  research  a  very  large  number  of  texts  of  great 
importance  rewarded  the  toil  of  Assyrian  scholars. 
Inscriptions  of  Tiglath  Pileser,  Shalmaneser,  Sargon, 
Sennacherib,  Esarhaddon,  Nebuchadnezzar,  Naboni- 
dus,  and  numerous  other  ancient  sovereigns,  bearing 
directly  on  the  Bible,  and  throwing  new  light  upon 


THE    GENESIS    LEGENDS.  3 

parts  of  ancient  history  previously  obscure,  for  a  long 
time  occupied  almost  exclusively  the  attention  of 
students,  and  oversliadowed  any  work  in  other  divi- 
sions of  Assyrian  literature. 

Although  it  was  known  that  Assyria  borrowed  its 
civilization  and  written  characters  from  Babylonia, 
yet,  as  the  Assyrian  nation  was  throughout  the  greater 
part  of  its  independent  existence  hostile  to  the  south- 
ern and  older  kingdom,  it  could  not  be  guessed 
beforehand  that  the  peculiar  national  traditions  of 
Babylonia  would  have  been  transported  to  Assyria. 

Under  these  circumstances,  for  some  years  after 
the  cuneiform  inscriptions  were  first  decii)hered, 
nothing  was  looked  for  or  discovered  bearing  upon 
the  events  described  in  Genesis;  but,  as  new  texts 
were  brought  into  notice,  it  became  evident  that  the 
Assyrians  borrowed  their  literature  largely  from 
Babylonian  sources,  and  it  appeared  likely  that  search 
among  the  fragments  of  Assyrian  inscriptions  would 
yield  traces  at  least  of  some  of  these  ancient  Baby- 
lonian legends. 

Attention  was  early  drawn  to  this  fact  by  Sir 
Henry  Rawlinson,  who  pointed  out  several  coinci- 
dences between  the  geography  of  Babylonia  and  the 
account  of  Eden  in  Genesis,  and  suggested  the  great 
probability  that  the  accounts  in  Genesis  had  a  P>aby- 
lonian  origin. 

While  preparing  the  fourth  volume  of  Cuneiform 
Inscriptions  for  the  trustees  of  the  British  Museum, 
Mr.  Georcje  Smith  noticed  references  to  the  Creation 


4.  THE    DISCOVEBY   OF 

in  a  tablet  numbered  K  63  in  tbe  Museum  collection, 
as  well  as  allusions  in  other  tablets  to  similar  legends  ; 
he  therefore  searched  throuo;h  a  series  of  tablets  he 
had  previously  classed  as  "  Mythological,"  in  order  to 
find,  if  possible,  some  of  these  legends.  This  series 
of  mj^thological  tablets  was  one  of  six  into  which  he 
had  divided  the  Museum  collection  of  cuneiform  in- 
scriptions for  convenience  of  working.  By  placing 
all  the  tablets  and  frao-ments  of  the  same  class  too^ether, 
he  had  been  able  to  complete  several  texts,  to  find 
easily  any  subject  required,  and  to  get,  whenever  it  was 
needed,  a  general  idea  of  the  contents  of  the  collection. 

The  mythological  division  contained  all  the  tablets 
which  related  to  Assyrian  mythology,  and  all  the 
legends  in  which  the  gods  took  a  leading  part,  to- 
gether with  prayers  and  similar  subjects. 

A  steady  search  among  these  fragments  soon  brought 
to  light  half  of  a  curious  tablet  which  had  evidently 
contained  originally  six  columns  of  text ;  two  of  these 
(the  third  and  fourth)  were  still  nearly  perfect;  two 
others  (the  second  and  fifth)  were  imperfect,  about 
half  being  lost,  while  the  remaining  columns  (the 
first  and  sixth)  were  entirely  gone.  A  statement  in 
the  third  column  that  "  the  ship  "  had  rested  on  the 
mountain  of  Nizir,  followed  by  an  account  of  the 
sendino;  forth  of  a  dove,  and  its  finding:  no  resting-- 
place  and  returning,  convinced  Mr.  Smith  that  he  had 
discovered  a  portion  at  least  of  the  Chaldean  account 
of  the  Deluge.  He  then  proceeded  to  read  through 
the  document,  and  found  it  was  in  the  form  of  a 


THE    GENESIS    LEGENDS.  5 

speech  from  the  hero  of  the  Dehige  to  a  person 
whose  name  might  be  transcribed  as  Izdubar.  The 
same  name  had  ah'cady  been  read  on  the  fragment  of 
another  tablet  numbered  K  281,  which  turned  out  to 
belong  to  the  same  series  of  tablets  as  the  newly-found 
account,  of  the  Deluge.  Mr.  Smith  was  thus  encou- 
raged to  make  a  search  for  other  portions  of  the  series. 

The  search  was  a  long  and  heavy  work,  for  there 
were  thousands  of  fragments  to  be  examined,  and 
these  were  so  small,  and  contained  so  little  of  the  text, 
that  it  was  extremely  difficult  to  ascertain  their 
meaning.  The  search,  however,  proved  successful. 
A  fragment  of  another  copy  of  the  Deluge  was  found 
containing  a  second  account  of  the  sending  forth  of 
the  birds.  Several  other  portions  of  the  same  tablet 
were  gradually  collected  and  fitted  one  after  another 
into  their  places  until  the  greater  part  of  the  second 
column  was  filled  up.  Portions  of  a  third  copy  were 
next  discovered,  which,  when  joined  together,  com- 
pleted a  considerable  part  of  the  first  and  sixth 
columns.  Mr.  Smith  now  translated  the  text  he  had 
so  laboriously  pieced  together,  and  published  his 
discovery  to  the  world  at  a  meeting  of  the  Society  of 
Biblical  Archa}ology,  December  3rd,  1872.  By  this 
time  he  had  made  out  that  the  series  of  Izdubar 
legends,  as  we  may  term  them,  contained  twelve 
tablets  or  books.  Of  this  series  the  tablet  describing 
the  Delu2:e  was  the  eleventh  and  K  231  the  sixth. 

The  interest  excited  by  Mr.  Smith's  discovery  was 
naturally  very  great.     Immediately  after  the  meeting 


6  TEE    DISGOVEBY    OF 

of  the  Society  of  Biblical  Archaeology,  Mr.  E.  Arnold, 
in  the  name  of  the  proprietors  of  the  "  Daily  Tele- 
graph," asked  the  fortunate  discoverer  to  reopen,  at 
their  cost,  the  excavations  in  Assyria  in  the  hope  of 
finding  the  missing  portions  of  the  story  of  the  Deluge. 
The  trustees  of  the  British  Museum  granted  Mr. 
Smith  leave  of  absence  for  the  purpose,  and  he  ac- 
cordingly started  for  the  ruins  of  Nineveh,  and  there 
engaged  in  researches,  the  history  of  which  is  related  in 
his  work  entitled  "  Assyrian  Discoveries."  Hardly 
had  he  begun  his  excavations  on  the  site  of  the  palace 
of  Assur-bani-pal  at  Kouyunjik,  when  he  came  across 
a  new  fragment  of  the  Chaldean  account  of  the  Deluge 
belonging  to  the  first  column  of  the  tablet,  containing 
the  command  to  build  and  fill  the  ark,  and  nearly 
filling  up  the  most  considerable  blank  in  the  story. 
Some  other  fragments,  found  afterwards,  still  further 
completed  this  tablet,  which  was  already  the  most 
perfect  one  in  the  Izdubar  series.  The  trench  in 
which  the  fragment  in  question  was  discovered  must 
have  passed  very  near  the  part  of  the  Library  in  which 
the  Assyrians  kept  a  series  of  inscriptions  relating  to 
the  early  history  of  the  world.  The  same  trench  soon 
afterwards  yielded  a  fragment  of  the  sixth  tablet, 
describing  the  destruction  of  the  bull  of  Istar  by 
Izdubar  and  Heabani,  an  incident  often  depicted  on 
early  Babylonian  gems.  The  next  discovery  was  a 
fragment  which  referred  to  the  creation  of  the  world ; 
it  formed  the  upper  corner  of  a  tablet,  and  gave  a 
fragmentary  account  of  the  creation  of  animals.    Two 


TEE    GENESIS    LEGENDS,  7 

other  portions  of  this  legend  were  found  further  on  in 
the  trench,  one  of  which  contained  a  mutilated  account 
of  the  war  between  the  gods  and  evil  spirits. 

In  the  following  year  Mr.  Smith  was  again  in 
Assyria,  in  charge  of  an  expedition  sent  out  by  the 
trustees  of  the  British  Museum,  and  succeeded  in 
bringing  home  fresh  fragments  relating  to  the  early 
traditions  and  legends  of  Babylonia.  Among  these 
is  the  fragment  which  seems  to  describe  the  building 
of  the  Tower  of  Babel.  Then  followed  the  disastrous 
expedition  of  1875-6,  in  the  course  of  which  Mr. 
Smith  fell  a  victim  to  over-fatigue  and  his  zeal  for 
Assyrian  research.  The  subsequent  explorations  of 
Mr.  Hormuzd  Rassam,  though  rich  in  other  results, 
have  added  very  little  to  our  knowledge  of  the  old 
Babylonian  legends;  and  it  seems  probable  that  the 
missing  portions  of  the  tablets  which  contained  them 
have  irretrievably  perished.  We  must  wait  for 
further  light  upon  the  subject  until  the  cities  and 
libraries  of  Babylonia  have  been  excavated.  After 
all,  the  early  Babylonian  legends,  of  which  copies 
were  made  for  the  Assyrian  Library  at  Kouyunjik, 
were  but  a  selected  few;  the  Assyrians  took  little 
interest  in  that  part  of  Babylonian  literature  which 
had  no  connection  with  their  own  history  or  beliefs, 
and  we  have  reason  to  congratulate  ourselves  that 
among  the  traditions  they  borrowed  from  their  older 
and  more  civilized  neighljours  were  so  many  which 
bear  upon  the  earlier  chapters  of  Genesis. 

The   fragmentary   condition    of    the    legends   we 


8  TEE    DI8C07EBY   OF 

possess,  however,  is  much  to  be  lamented.  The 
chief  difficulties  with  which  the  Assyrian  scholar  has 
to  contend,  when  dealing  with  them,  are  due  to  tlie 
mutilated  state  of  the  tablets.  If  the  inscriptions 
were  perfect,  their  translation  would  be  a  compara- 
tively easy  matter.  As  it  is,  so  skilled  a  decipherer 
as  Mr.  Smith  himself  was  deceived  by  the  defective 
character  of  the  text  into  imagining  that  a  hymn 
addressed  to  the  Creator  was  the  Babylonian  version 
of  the  Fall  of  Man. 

The  fragmentary  and  scattered  character  of  these 
legends  is  explained  by  the  nature  of  the  material  of 
which  the  tablets  are  composed,  and  the  changes 
undero;one  by  them  since  they  were  written.  Tiiey 
consist  of  fine  clay  and  were  inscribed  with  cuneiform 
characters  while  in  a  soft  state;  they  were  then 
baked  in  a  furnace  until  hard,  and  afterwards  trans- 
ferred to  the  library.  The  library  seems  to  have 
been  in  an  upper  storey  of  the  palace,  and  after  the 
destruction  of  Nineveh,  the  fall  of  the  building  in 
which  it  was  placed  naturally  caused  the  tablets  con- 
tained in  it  to  be  broken  to  pieces.  Many  of  them 
were  cracked  and  scorched  by  the  heat  of  the  burning 
ruins.  Subsequently  the  ruins  were  turned  over  in 
search  of  treasure,  and  the  tablets  still  further 
broken;  while,  to  complete  their  destruction,  the 
rain,  soaking  through  the  ground  every  spring, 
saturates  them  with  water  containing  chemicals,  and 
these  chemicals  form  crystals  in  every  available 
crack.     The  growth  of  the   crystals   further   splits 


THE    GENESIS    LEGENDS. 


9 


the   tul>lots,   some  of  them  being  literally   shivered 

to  pieces. 

Some  idea  of  the  mutilated  condition  of  the  Assy- 
rian tablets,  and  of  the  work  required  by  the  restora- 
tion of  a  single  text,  will  be  gained  from  the  engrav- 

,  I    -iw... 


l:iLi,.H»».iMr'ii«n,V 


"'^K- 


.TMr 


ii/ 


:;a 


||{<v''- 


►  ■IM 


'""'  '''-•"■"•■-''     -^'.'J".'V,''J..-,.^..'."v-.t:.'' 


-t)^ .  „ 


->  ■  -^ 


^i^ 


T-c-coi  TnTTA  Tablet  containing  the  Account 

°L   COMBOS..,  A   THB   T,M.   «■   M».   S„.TB'»  "l  „A»»L.VT,0». 

inK  above,  which  exhibits  the  appearance  of  one  of 
the  Delu-e  tablets  at  the  time  Mr.  Smith  published 
his  translation  of  it.  In  this  tablet  there  are  no  less 
than  sixteen  fragments. 

The  clay  records  of  the  Assyrians  are  by  these 

1 i.„„  ,„-,    tint  a  sin"'le  text  is  in  some 

means  so  broken  up,  tnai;  a  mi'o'^  '^ 

cases  divided  into  over  one  hundred  ii-agments;  and 
it  is  only  by  collecting  and  joining  these  together 
that  the  old  texts  can  be  restored.     Many  ot  the 


10  THE    DISGOVEliY    OF 

fragmentary  tablets  which  have  been  more  than 
twenty  years  in  the  British  Museum  have  been 
added  to  considerably  by  the  fragments  recently 
brought  to  England  by  Mr.  Smith  and  Mr.  Rassam ; 
and  yet  there  probably  remain  from  ten  to  twenty 
thousand  frao^ments  still  buried  in  the  ruins,  without 
the  recovery  of  which  it  is  impossible  to  complete 
these  valuable  Assyrian  inscriptions. 

It  is,  nevertheless,  out  of  these  imperfect  materials 
that  we  have  at  present  to  piece  together  our  know- 
ledge of  the  early  legends  of  Babylonia  and  Assyria. 
Most,  if  not  all,  of  them,  are,  it  must  be  remembered, 
of  Chaldean  or  Babylonian  origin,  the  Assyrians 
having  either  slavishly  copied  Babylonian  originals 
or  simply  put  into  a  new  form  the  story  they  had 
borrowed  from  their  southern  neighbours.  Such  as 
they  are,  however,  they  are  presented  to  the  reader 
as  faithfully  translated  as  our  existing  knowledge  of 
the  Assyrian  language  allows  ;  it  is  for  him  to  draw 
his  inferences  and  make  his  comparisons.  The  greater 
number  of  them,  as  we  shall  see,  mount  back  to  a 
date  earher  than  the  second  millennium  before  the 
Christian  era,  and  even  where  the  actual  text  belongs 
to  a  later  period,  the  legend  which  it  embodies  claims 
a  similar  antiquity.  We  may  classify  them  in  the 
following  order  : — 

1.  An  account  of  the  Creation  of  the  world  in  six 
days,  parallel  to  that  in  the  first  chapter  of  Genesis, 
and  probably  in  its  present  form  not  older  than  the 
7th  century  B.C. 


THE    GENESIS    LEGENDS.  11 

2.  A  second  account  of  the  Creation,  derived  from 
the  Library  of  Cuthah,  and  belonging  to  the  oldest 
period  of  Babylonian  literature. 

3.  A  history  of  the  conflict  between  Merodach,  the 
champion  of  the  gods,  and  Tiamat,  "the  Deep,"  the 
representative  of  chaos  and  evil.  To  this  we  may 
add  the  bilingual  legend  of  the  seven  evil  spirits  and 
their  fight  against  the  moon. 

4.  The  story  of  the  descent  of  the  goddess  Istar  or 
Venus  into  Hades,  and  her  return. 

5.  The  legend  of  the  sin  of  the  god  Zu,  punished 
by  Bel,  the  father  of  the  gods. 

6.  A  collection  of  five  tablets  giving  the  exploits 
of  Dibbara  the  god  of  the  pestilence. 

7.  The  story  of  the  wise  man  who  put  forth  a 
riddle  to  the  gods. 

8.  The  legend  of  the  good  man  Atarpi,  and  the 
wickedness  of  the  world. 

9.  The  legend  of  the  tower  of  Babel,  and  dispersion. 

10.  The  story  of  the  Eagle  and  Etana. 

11.  The  story  of  the  ox  and  the  horse. 

12.  The  story  of  the  fox. 

13.  The  legend  of  Sinuri. 

14.  The  Izdubar  legends  :  twelve  tablets,  with  the 
history  of  Izdubar,  and  an  account  of  the  flood. 

15.  The  story  of  the  destruction  of  Sodom  and 
Gomorrah.  Besides  these  there  are  fragments  of 
other  legends,  which  show  that  there  was  a  consider- 
able collection  of  such  primitive  stories  still  quite 
unknown  to  us.     In  fact  we  have  little  chance   of 


12  THE    GENESIS    LEGENDS, 

becoming  acquainted  with  them  until  the  libraries  of 
Babylonia  ar'e  excavated.  Thus  for  example  we 
learn  from  Berosus  that  the  Babylonians  ascribed 
their  civilization  to  certain  wonderful  creatures  Avho 
ascended  out  of  the  Persian  Gulf,  and  more  especially 
to  a  being  called  Cannes.  But  of  all  this  the  library 
of  Nineveh  tells  us  nothing,  although  an  Accadian 
Reading-book  compiled  for  Assyrian  students  con- 
tains an  excerj)t  which  seems  to  be  taken  from  the 
legend  of  Oannes.     It  is  as  follows  : — 

1.  To  the  waters  their  god 

2.  had  returned. 

3.  To  the  glistening  house 

4.  he  descended  (as)  an  icicle. 

5.  (On)  a  seat  of  snow 

6.  he  grew  not  old  in  wisdom. 

7.  The  wise  people  ^ 

8.  with  his  wisdom  he  filled. 

Two  fragments,  belonging  to  two  editions  of  the 
same  text,  have  just  been  found,  containing  a  list  of 
the  numerous  legends  and  epics  current  among  the 
ancient  Babylonians,  along  with  the  names  of  their 
authors.  Among  them  are  found  several  of  which 
translations  are  given  further  on  in  this  volume ;  but 
■  there  are  also  several  of  which  we  hear  for  the  first 
time.  The  great  Izdubar  Ej^ic,  it  may  be  noted,  is 
ascribed  to  a  certain  Sin-lici-unnini  ("0  Moon-god, 
receive  my  cry ! ").  A  fuller  account  of  the  fragments 
and  their  contents  will  be  found  in  the  Introduction, 


Chapter  II. 


BABYLONIAN   AND  ASSYRIAN  LITERATURE. 


Babylonian    literature. — Kouyunjik    library. — Fragmentary    con- 
dition.— Arrangement    of     tablets.  — Subjects Dates. — Babylonian 

source  of  literature. — Literary  period. — Babylonian  Clironology. — 
Accad. — Sumir. — Extinction  of  tlie  Accadian  language. — Izdubar 
legends. — Creation. — Syllabaries  and  bilingual  tablets. — Assyrian 
copies. — Difficulties  as  to  date. — Library  of  Senkereb. — Assyrian 
empire. — City  of  Assur. — Library  at  Calab. — Sargon  of  Assyria. — 
Scnnacbcrib. — Removal  of  Library  to  Nineveb. — Assur-bani-pal  or 
Sardanapalus. — His  additions  to  library. — Description  of  contents. — 
Later  Babylonian  libraries. 

N  order  to  nnderstancl  the  position    to 
'-^   which  we   must  assi<2;n    the  legends  of 


^i  f^  early  Chaldea,  it  is  necessary  to  give 
h^sZ  some  account  of  the  literature  of  the 
Ancient  Babylonians  and  their  copyists,  the  Assyrians. 
As  has  been  already  stated,  the  fragments  of  burnt 
brick  on  which  these  legends  are  inscribed  were  found 
in  the  debris  which  covers  the  ]:alaces  called  the 
South  West  Palace  and  the  North  Palace  at  Kou- 
yunjik ;  the  former  building  being  of  the  age  of 
Sennacherib,  the  latter  belonging  to  the  time  of 
Assur-bani-pal.     The  tablets,  which  are  of  all  sizes, 


14  BABYLONIAN    AND 

from  one  inch  long  to  over  a  foot  square,  are  generally 
in  fragments,  and  in  consequence  of  the  changes 
which  have  taken  place  in  the  ruins  the  fragments  of 
the  same  tablet  are  sometimes  scattered  widely  apart. 
They  were  originally  deposited,  it  would  seem,  in 
one  of  the  upper  chambers  of  the  palace,  from  which 
they  fell  on  the  destruction  of  the  building.  In  some 
of  the  lower  chambers  the  whole  floor  has  been  found 
covered  with  them,  in  other  cases  they  lay  in  groups 
or  patches  on  the  pavement,  and  there  are  occasional 
clusters  of  fragments  at  various  heights  in  the  earth 
which  covers  the  ruins.  Other  fragments  are  scat- 
tered singly  through  all  the  upper  earth  which  covers 
the  floors  and  walls  of  the  palace.  Difterent  frag- 
ments of  the  same  tablet  or  cyhnder  are  found  in 
separate  chambers  which  have  no  immediate  connec- 
tion with  each  other,  showing  that  their  present 
distribution  has  nothing  to  do  with  the  original 
position  of  the  tablets  of  which  they  formed 
part. 

The  inscriptions  show  that  the  tablets  were  ar- 
ranged according  to  their  subjects.  Stories  or  sub- 
jects were  continued  on  other  tablets  of  the  same 
size  and  form  as  those  on  which  they  were  com- 
menced, in  some  cases  the  number  of  tablets  in  a 
series  and  on  a  single  subject  amounting  to  over 
one  hundred. 

Each  subject  or  series  of  tablets  had  a  title,  the 
title  consisting  of  the  first  phrase  or  part  of  a  phrase 
in   it.       Thus,    the    series    of    Astrological    tablets, 


ASSYRIAN    LITERATURE.  15 

numbering  over  seventy  tablets,  bore  the  title  *'  When 
the  gods  Anu  (and)  Bel,"  this  being  the  commence- 
ment of  the  first  tablet.  At  the  end  of  every  tablet 
in  each  series  was  written  its  number  in  the  work, 
thus  :  "  the  first  tablet  of  When  the  gods  Anu,  Bel," 
"tlie  second  tablet  of  When  the  gods  Anu,  Bel," 
&c.  &c. ;  and,  further  to  preserve  the  proper  position 
of  each  tablet,  every  one  except  the  last  in  a  series 
had  at  the  end  a  catch  phrase,  consisting  of  the  first 
line  of  the  following  tablet.  There  were  besides, 
catalogues  of  these  documents  written  like  them  on 
clay  tablets,  and  other  small  oval  tablets  with  titles 
upon  them,  apparently  labels  for  the  various  series  of 
works.  All  these  arrangements  show  the  care  taken 
with  respect  to  literary  matters.  There  were  regular 
libraries  or  chambers,  probably  on  the  upper  floors  of 
the  palaces,  appointed  for  the  reception  of  the  tablets, 
and  custodians  or  librarians  to  take  charge  of  them. 
These  regulations  were  all  of  great  antiquity,  and 
like  the  tablets  had  a  Babylonian  origin. 

Judging  from  the  fragments  discovered,  it  appears 
proba])le  that  there  were  in  the  Royal  Library  at 
Nineveh  over  10,000  inscribed  tablets,  treating  of 
abnost  every  branch  of  knowledge  existing  at  the 
time. 

In  considering  a  subject  like  the  present  one  it  is 
a  point  of  the  utmost  importance  to  define  as  closely 
as -possible  the  date  of  our  present  copies  of  the 
legends,  and  the  most  probable  period  at  which  the 
original  copies  may  have  been  inscribed.     By  far  the 


16  BABYLONIAN    AND 

greatest  numbar  of  the  tablets  brought  from  Nhievch 
belong  to  the  age  of  Assur-bani-pal,  who  reigned  over 
Assyria  from  B.C.  670,  and  every  copy  of  what  we 
will  term  the  Genesis  legends  yet  found  was  inscribed 
with  one  exception  during  his  reign.  The  state- 
ments made  on  the  tablets  themselves  are  conclusive 
on  this  point,  and  have  not  been  called  in  question, 
but  it  is  equally  stated  and  acknowledged  on  all 
hands  that  most  of  these  tablets  are  not  the  originals, 
but  are  only  copies  from  earlier  texts.  It  is  unfortu- 
nate that  the  date  of  the  original  copies  is  never  pre- 
served, and  thus  a  wide  door  is  thrown  open  for 
difference  of  opinion  on  the  point.  The  Assyrians  ac- 
knowledged that  this  class  of  literature  was  borrowed 
from  Babylonian  sources,  and  of  course  it  is  to  Baby- 
lonia that  we  have  to  look  to  ascertain  the  approxi- 
mate dates  of  the  original  documents.  But  here  we 
are  met  by  the  following  difficulty.  It  appears  that 
at  an  early  period  in  Babylonian  history  a  great 
literary  development  took  place,  and  numerous  works 
were  produced  which  embodied  the  prevailing  myths, 
religion,  and  science  of  the  day.  Written  many  of 
them  in  a  noble  style  of  poetry,  and  appealing  to  the 
strongest  feelings  of  the  people  on  one  side,  or  regis- 
tering the  highest  efforts  of  their  science  on  the 
other,  these  texts  became  the  standards  of  Babylo- 
nian literature,  and  later  generations  were  content 
to  copy  them  instead  of  composing  new  works  for 
themselves.  Clay,  the  material  on  which  they  were 
written,    was    everywhere    abundant,    copies    were 


ASSYRIAN    LITEBATUBE.  17 

multiplied,  and  the  veneration  in  which  the  texts 
were  held  fixed  and  stereotyped  their  style.  Even 
the  language  in  which  they  were  written  remained 
the  language  of  literature  up  to  the  period  of  the 
Persian  conquest.  Thus  it  happens  that  texts  of 
Rim-agu,  Sargon,  and  Khammuragas,  who  lived  at 
least  a  thousand  years  before  Nebuchadnezzar  and 
Nabonidus,  are  composed  in  the  same  language  as  the 
texts  of  these  later  kings,  there  being  no  sensible  differ- 
ence in  style  to  match  the  long  interval  between  them. 

We  have,  however,  clear  proof  that,  although 
the  lano-uage  of  devotion  and  literature  remained 
fixed,  the  speech  of  the  bulk  of  the  people  was 
gradually  modified;  and  in  the  time  of  Assur- 
bani-pal,  when  the  texts  of  the  Genesis  legends 
which  we  possess  were  copied  by  Assyrian  scribes, 
the  common  speech  of  the  day  was  widely  different 
from  that  of  literature.  The  private  letters  and 
despatches  of  this  age  which  have  been  discovered 
differ  considerably  in  language  from  the  contem- 
porary pubhc  documents  and  religious  writings, 
showing  the  change  the  language  had  undergone 
since  the  style  of  the  latter  had  been  fixed.  So, 
too,  in  our  own  country  the  language  of  devotion  and 
the  style  of  the  Biljle  differ  in  several  respects  from 
those  of  the  English  of  to-day. 

These  considerations  show  the  difficulty  of  fixing 
the  age  of  a  cuneiform  document  from  its  siyle,  and 
the  difficulty  is  further  increased  by  the  uncertainty 
which   hangs  over   all    Babylonian   chronology— an 

C 


18  BABYLONIAN    AND 

uncertainty  that  can  be  cleared  away  only  when  the 
ruined  cities  of  Babylonia  are  excavated. 

Chronology  is  always  a  thorny  subject,  and  dry 
and  unsatisfactory  to  most  persons  besides;  some 
notice  must,  however,  be  taken  of  it  here,  in  order  to 
fix  something  like  an  approximate  date  or  epoch  for 
the  original  composition  of  the  Genesis  legends. 

The  so-called  Assyrian  Canon  affords  us  an  exact 
chronology   up  to  the  year  B.C.   909,  and^  a  series 
of  contemporaneous  monuments,  together  with  one 
or  two  chronological  allusions  in  later  inscriptions, 
enables  us  to  work  back  from  this  date  to  a  period 
falling  between  B.C.  1450  and  1400  when  Assyria 
was  brought  into  close  relation  with  the  southern 
kingdom  of  Babylonia.     Babylonia  was  at  the  time 
under  the  sway  of  a  foreign  dynasty  of  Kossaean 
princes  from  the  mountains  of  Elam,  which  was  over- 
thrown, as  we  learn  from  the  Assyrian  records,  about 
B.C.  1270.     It  had  been  in  possession  of  the  country 
for  a   considerable   time,    since   a  fragmentary   list 
which  gives  the  names  of  the  first  nine  sovereigns 
composing  it  does  not  come  down  to  the  time  when 
the"  first  of  the  j)rinces  who  came  into  close  contact 
with  Assyria  was  reigning.     Indeed,  a  considerable 
interval  must  be  allowed  between  the  latter  period 
and  the  last  of  the  nine  kings  mentioned  in  the  list, 
in  which  to  insert  the  isolated  names  of  more  than 
one  monarch  of  the  dynasty  incidentally  mentioned 
on  later  monuments.     Supposing  that  not  more  than 
fifteen  kings  preceded  Cara-indas  in  B.C.  1450,  and 


ASSYRIAN    LITEEATUBE.  19 

that  the  average  length  of  their  reigns  was  twenty 
years,  we  should  have  B.C.  1750  as  the  approximate 
date  of  the  leader  of  the  dynasty.  He  could  not  have 
been  later  than  this,  and  there  are  many  reasons 
which  would  lead  us  to  suppose  that  he  was  earlier. 

Khammuragas  was  the  leader  of  the  dynasty  in 
question.  He  had  conquered  the  rulers  of  the  two 
kingdoms  into  which  Babylonia  was  at  this  time 
divided.  One  of  these  was  a  queen,  with  whom 
ended  a  dynasty,  famous  in  the  aimals  of  early  Baby- 
lonia, whose  seat  was  at  Agan6  or  Agade,  near  Seph- 
arvaim.  She  had  been  the  successor  of  Naram-Sin, 
the  son  of  Sargon,  who,  like  his  father,  had  extended 
his  power  far  and  wide,  and  had  even  penetrated  as 
far  as  the  shores  of  the  Mediterranean.  Sargon  had 
been  a  great  patron  of  learning  as  well  as  a  con- 
queror ;  he  had  established  a  famous  library  at 
Agan6,  and  had  caused  a  work  on  astronomy  and 
astrology  to  be  compiled,  which  remained  the  standard 
authority  on  the  subject  up  to  the  end  of  the  Assyrian 
Empire.  It  was  entitled,  "  The  Illumination  of  Bel," 
and  was  in  seventy-two  books.  Berosus,  the  his- 
torian, seems  to  have  translated  it  into  Greek. 

Like  the  Babylonians  and  Assyrians  of  a  later 
day,  Sargon  and  his  subjects  belonged  to  the  Semi- 
tic stock,  and  were  therefore  related  to  the  Hebrews 
and  the  Arabians.  But  they  were  really  intruders 
in  Chaldea.  The  primitive  inhabitants  of  the  coun- 
try, the  builders  of  its  cities,  the  inventors  of  the 
cuneiform  system  of  -writing,  and  the  founders  of  the 


20  BABYLONIAN   AND 

culture  and  civilization  which  was  afterwards  bor- 
rowed by  the  Semites,  were  of  a  wholly  different  race. 
They  spoke  an  agglutinative  language  of  the  same 
character  as  that  of  the  modern  Turks  or  Finns,  and 
were  originally  divided  into  two  sections — the  inhabi- 
tants of  Sumir  or  Shinar,  the  plain  country,  and  the 
Accadians   or    "Highlanders,"    who  had   descended 
from  the   mountains  of  Elam  subsequently  to  the 
first  settlement  of  their  kinsfolk  in  Shinar.     At  some 
date  between  B.C.  3000  and  2000,  the  Semitic  popu- 
lation which  bordered  upon  Babylonia  on  the  west, 
and  had  long  been  settled  in  some  of  its  western 
cities,  such  as  Ur  (now  Mugheir),  conquered  Shinar 
or    Sumir.      The    Accadians,   hovv^ever,    maintained 
their  independence  for  a  considerable  time  after  this 
conquest,    until,   finally,    Accad    also   was   reduced 
under    the   sway   of   the    Semitic   kings.     The    old 
population  of  the  country  was  gradually  absorbed, 
and  its  language  became  extinct.     The  extinction  of 
the  Accadian  or  Sumerian  language  had  already  taken 
place — at  all  events  among  the  educated  classes — at 
the  time  that  Sargon  founded  his  library  at  Agan6, 
and  one  of  the  chief  reasons  which  led  to  the  compi- 
lation of  the  great  work  on  astronomy,  was  the  ne- 
cessity of  preserving  the  astronomical  and  astrological 
observations  recorded  in  a  language  which  was  be- 
ginning to  be  forgotten.     At  the  same  time  Semitic 
translations  of  other  portions  of  the  old  Accadian 
literature  were  made.     The  library  at  Agan^,  how- 
ever, was  not  the  only  place  where  the  work  of  trans- 


ASS YB IAN    LITERATURE.  21 

lation  went  on ;  many  other  libraries  existed,  and 
their  scribes  and  readers  had  alike  become  Semites, 
who  required  works  written  in  their  own  tongue. 
The  Semitic  translations  of  Accadian  works  which 
were  made  for  the  library  of  Ercch,  one  of  the  earliest 
seats  of  Semitic  power,  must  have  been  considerably 
older  than  those  made  for  the  library  of  Sargon. 

The  extinction  of  the  Accadian  lano^uage  and  the 
translation  of  Accadian  works  into  Semitic  Babylonian 
are  important  facts  for  settling  the  chronology  of  a 
document  or  inscription.  Wherever  we  can  show 
that  a  Babylonian  or  Assyrian  text  is  translated 
from  an  Accadian  original,  or  wherever  we  have  a 
copy  of  that  original  itself,  we  may  feel  pretty  sure 
that  we  are  dealing  wdth  something  older  than  the 
eighteenth  century  before  the  Christian  era. 

Mr.  Smith  believed  that  the  "  Exploits  of  the  God 
Dibbara  "  was  one  of  the  oldest  of  the  mythological 
texts  which  have  comedown  to  us,  though  he  admitted 
that  the  mention  of  Assyria  in  it  was  in  favour  of  a 
somewhat  later  date. 

It  notices  a  large  number  of  peoples  or  states,  the 
principal  being  the  peo})le  of  the  coast,  Subartu  or 
Syria,  Assyria,  Elam,  the  Kassi,  the  Sutu,  Goim, 
Lullubu,  and  Accad. 

The  Izdubar  legends,  containing  the  story  of  the 
Flood,  and  possibly  also  the  history  of  Nimrod,  were 
probably  written  in  the  south  of  the  country,  and  at 
least  as  early  as  B.C.  2000.  These  legends  were, 
however,  traditions  before  they  were  committed  to 


22  BABYLONIAN    AND 

"writing,  and  were  common  in  some  form  to  the  whole 
of  Chaldea. 

The  account  of  the  Creation  in  days,  though  pro- 
bably of  late  Assyrian  origin  in  its  present  form,  may 
nevertheless  rest  on  older  traditions.  At  present, 
however,  it  is  not  possible  to  assign  to  it  any  great 
antiquity. 

It  should,  of  course,  be  remembered,  that  the  texts 
we  possess  at  present  are  written  in  Semitic  Baby- 
lonian or  Assyrian — Babylonian  and  Assyrian  being 
but  slightly  varying  dialects  of  the  same  language. 
They  are,  however,  mostly  translations  of  earlier 
Accadian  documents,  and  belong  to  the  same  period 
as  that  which  witnessed  the  foundation  of  the  libijary 
of  Agane.  We  shall  not  be  far  wrong,  therefore,  in 
dating  them  in  their  present  form  about  B.C.  2000. 
The  translations  then  made  were  copied  by  successive 
generations  of  librarians  and  scribes,  the  latest  copies 
of  which  we  know  being  those  that  have  been  brought 
from  the  library  of  Kouyunjik. 

To  the  same  early  period  belonged  various  other 
literary  compositions,  among  which  we  may  particu- 
larize a  long  work  on  terrestrial  omens,  compiled  for 
Sargon  of  Agan^,  as  well  as  the  syllabaries,  gram- 
mars, phrase-books  and  vocabularies,  and  other  bilin- 
gual tablets  by  means  of  which  a  knowledge  of  the 
old  language  of  Accad  was  conveyed  to  the  Baby- 
lonian or  Assyrian  scholar. 

On  the  other  hand,  a  series  of  tablets  on  evil 
sj^irits,  which  contained  a  totally  different  tradition 


ASSTUIAN    LITER ATUIiB.  23 

of  the  Creation  from  that  in  days,  goes  back  to  the 
Accadian  epoch ;  and  there  is  a  third  account  from 
the  City  of  Cutha,  closely  agreeing  in  some  respects 
with  the  account  handed  down  by  Berosus,  which 
must  be  placed  about  the  same  date. 

In  spite  of  the  indications  as  to  peculiarities  of 
worship,  names  of  states  and  capitals,  historical  allu- 
sions and  other  evidence,  it  may  seem  hazardous  to 
many  persons  to  fix  the  dates  of  original  documents 
so  high,  when  our  only  copies  in  many  cases  are 
Assyrian  transcripts  made  in  the  reign  of  Assur- 
bani-pal,  in  the  seventh  century  B.C.;  but  one  or  two 
considerations  may  show  that  this  is  a  perfectly  rea- 
sonable view,  and  no  other  likely  period  can  be  found 
for  the  original  composition  of  the  documents  unless 
we  ascend  to* a  greater  antiquity.  In  the  first  place, 
it  must  be  noticed  that  the  Assyrians  themselves  state 
that  the  documents  were  copied  from  ancient  Baby- 
lonian copies,  and  in  some  cases  state  that  the  old 
copies  were  partly  illegible  even  in  their  day.  Again, 
in  more  than  one  case  there  is  actual  proof  of  the 
antiquity  of  a  text.  We  may  refer,  for  example,  to 
a  text  an  Assyrian  copy  of  part  of  which  is  published 
in  "  Cuneiform  Inscriptions,"  vol.  ii.  plate  54,  Nos. 
3  &  4.  In  a  collection  of  tablets  discovered  by  Mr. 
Loftus  at  Senkereh,  belonging,  according  to  the 
kings  mentioned  in  it,  to  about  B.C.  IGOO,  is  part  of 
an  ancient  Babylonian  copy  of  this  very  text,  the 
Bal)}lonian  copy  being  about  one  thousand  years 
older  than  the  Assyrian  one. 


24  BABYLONIAN    AND 

Similarly  a  fragment  of  a  Babylonian  transcript  of 
the  Deluge  tablet  has  recently  been  brought  from 
Babylonia,  and  serves  not  only  to  fill  up  some  of  the 
breaks  in  our  Assyrian  copies,  but  also  to  verify  the 
text  of  the  latter. 

•  It  is  unfortunate  that  so  many  of  the  documents 
embodying  the  Genesis  traditions  are  in  such  a  sadly 
mutilated  condition,  but  there  can  be  no  doubt  that 
future  explorations  will  reveal  more  perfect  copies, 
and  numerous  companion  and  explanatory  texts, 
which  will  one  day  clear  up  the  difficulties  which 
now  meet  u-s  at  every  step  of  our  examination  of 
them. 

So  far  as  known  contemporary  inscriptions  are 
concerned,  we  cannot  consider  our  present  researches 
and  discoveries  as  anything  like  sufficient  to  give  a 
fair  view  of  the  literature  of  Assyi'ia  and  Babylonia ; 
and  however  numerous  and  important  the  Genesis 
legends  may  be,  they  form  but  a  small  portion  of  the 
whole  literature  of  the  country. 

It  is  generally  considered  that  the  earliest  inscrip- 
tions of  any  importance  which  we  now  possess  belong 
to  the  time  of  Lig-Bagas,  king  of  Ur,  who  first 
united  under  his  sway  the  petty  kingdoms  into 
which  Chaldea  was  previously  split  up,  and  whose 
age  is  generally  assigned  to  about  three  thousand 
years  before  the  Christian  era. 

The  principal  inscriptions  of  this  period  consist  of 
texts  on  bricks  and  on  signet  cylinders,  and  some  of 
the  latter  may  be  of  much  greater  antiquity.    Passing 


ASSYRIAN    LITERATURE.  25 

down  to  a  tiiTie  when  the  country  was  again  divided 
into  the  kingdoms  of  Karrak,  Larsa,  and  Agan6,  we 
find  a  great  accession  of  literary  material,  almost 
every  class  of  writing  being  represented  by  con- 
temporary specimens.  Each  of  the  principal  cities 
had  its  library,  and  education  seems  to  have  been 
widely  diffused.  From  Senkereh,  the  ancient  Larsa, 
and  its  neighbourhood  have  come  our  oldest  speci- 
mens of  these  literary  tablets,  the  following  being 
some  of  the  contents  of  this  earliest  known  library  :— 

1.  Mythological  tablets,  including  lists  of  the  gods, 
and  their  manifestations  and  titles. 

2.  Grammatical  works,  lists  of  words,  and  explana- 
tions. 

3.  ]ilathematical  works,  calculations,  tables  of  cube 
and  square  roots,  and  tables  of  measures. 

4.  Works  on  astronomy,  astrology,  and  omens. 

6.  Legends  and  short  historical  inscriptions. 

^.  Historical  cylinders,  one  of  Kudur-mabuk,  B.C. 
1800  (?)  (the  earliest  known  cylinder),  being  in  the 
British  Museum. 

7.  Geographical  tablets,  and  lists  of  towns  and 
countries. 

8.  Tablets  containing  laws  and  law  cases,  records 
of  sale  and  barter,  wills  and  loans. 

Such  are  the  inscriptions  a  single  library  of 
Babylonia  has  produced,  and  beside  these  there 
are  numerous  texts,  only  known  to  us  through  later 
copies,  but  which  certainly  had  their  origin  as  early 
as  this  period. 


26  BABYLONIAN    AND 

Passing  down  from  this  period,  for  some  centuries 
we  find  only  detached  inscriptions,  accompanied  by 
evidence  of  the  gradual  shifting  of  both  political 
power  and  literary  activity  from  Babylonia  to 
Assyria. 

In  Assyria  the  first  centre  of  literature  and  seat 
of  a  library  was  the  city  of  Assur  (Kileh  Shergat), 
and  the  earliest  known  tablets  date  about  B.C.  1500. 

Beyond  the  scanty  records  of  a  few  monarchs 
nothing  of  value  remains  of  this  library,  and  the 
literary  works  contained  in  it  are  only  known  from 
later  copies. 

A  revival  of  the  Assyrian  empire  began  under 
Assur-natsir-pal,  king  of  Assyria,  who  ascended  the 
throne  B.C.  885.  He  rebuilt  the  city  of  Calah  (Nim- 
roud),  and  this  city  became  the  seat  of  an  Assyrian 
library.  Tablets  were  procured  from  Babylonia  by 
Shalmaneser,  son  of  Assur-natsir-pal,  B.C.  860,  during 
the  reign  of  Nabu-bal-idina,  king  of  Babylon,  and 
these  were  copied  by  the  Assyrian  scribes,  and 
placed  in  the  royal  library.  Rimmon-nirari,  grand- " 
son  of  Shalmaneser,  B.C.  812,  added  to  the  Calah 
library,  and  had  tablets  written  at  Nineveh.  Assur- 
nirari,  B.C.  755,  continued  the  literary  work,  some 
mythological  tablets  being  dated  in  his  reign. 

Tiglath  Pileser,  B.C.  745,  enlarged  the  hbrary,  and 
placed  in  it  various  copies  of  historical  inscriptions. 
It  was,  however,  reserved  for  Sargon,  who  founded 
the  last  Assyrian  dynasty,  B.C.  721,  to  make  the 
Assyrian  royal  library  worthy  of  the  empire.     Early 


ASSYRIAN    LITERATURE.  27 

in  his  reign  he  appointed  Nabu-zuqub-cinu  principal 
librarian,  and  this  officer  set  to  work  to  make  new 
copies  of  all  the  standard  works  of  the  day.  During 
the  whole  of  his  term  of  office  copies  of  the  great 
literary  works  were  produced,  the  majority  of  the 
texts  preserved  belonging  to  the  early  period  pre- 
vious to  Khammuragas. 

With  the  accession  of  Sargon  came  a  revival  of 
literature  in  Assyria ;  education  became  more  general, 
ancient  texts  were  brought  from  Babylonia  \  to  be 
copied,  and  the  antiquarian  study  of  early  literature 
became  fashionable. 

Sennacherib,  son  of  Sargon,  B.C.  704,  continued  to 
add  to  his  father's  library  at  Calah,  but  late  in  his 
reign  he  removed  the  collection  from  that  city  to 
Nineveh  (Kouyunjik),  where  froin  this  time  forth 
the  national  library  remained  until  the  full  of  the 
empire. 

Esarhaddon,  son  of  Sennacherib,  B.C.  G81,  further 
increased  the  national  collection,  most  of  the  works 
he  added  being  of  a  religious  character. 

Assur-bani-pal,  son  of  Esarhaddon,  the  Sardana- 
jmlus  of  the  Greeks,  B.C.  670,  was  the  greatest  of  the 
Assyrian  sovereigns,  and  he  is  far  more  memorable 
on  account  of  his  magnificent  patronage  of  learning 
than  on  account  of  the  greatness  of  his  empire  or  the 
extent  of  his  wars. 

Assur-bani-pal  added  more  to  the  Assyrian  royal 
library  than  all  the  kings  who  had  gone  before  him, 
and  it  is  to  tablets  written  in  his  reign  that  we  owe 


28  BABYLONIAN    AND 

almost  all  our  knowledge  of  the  Babylonian  myths 
and  early  history,  beside  many  other  important 
matters. 

The  agents  of  Assur-bani-pal  sought  everywhere 
for  inscribed  tablets,  brought  them  to  Nineveh,  and 
copied  them  there;  thus  the  literary  treasures  of 
Babylon,  Borsippa,  Cutha,  Agan4,  Ur,  Erech,  Larsa, 
Nipur,  and  various  other  cities  were  transferred  to  the 
Assyrian  capital  to  enrich  the  great  collection  there. 

The  fragments  brought  over  to  Europe  give  us 
a  good  idea  of  this  library  and  show  the  range  of 
the  subjects  embraced  by  its  collection  of  works. 
Among  the  different  classes  of  texts,  the  Genesis 
stories  and  similar  legends  occupied  a  prominent 
place ;  these,  as  they  will  be  further  described  in  the 
present  volume,  need  only  be  mentioned  here.  Ac- 
companying them  we  have  a  series  of  mythological 
tablets  of  various  sorts,  varying  from  legends  of  the 
gods,  psalms,  songs,  prayers,  and  hymns,  down  to 
mere  allusions  and  lists  of  names.  Many  of  these 
texts  take  the  form  of  charms  to  be  used  in  sickness 
and  for  the  expulsion  of  evil  spirits ;  some  of  them 
are  of  great  antiquity,  being  older  than  the  Izdubar 
legends.  One  fine  series  deals  with  remedies  against 
witchcraft  and  the  assaults  of  evil  s]3irits.  Izdubar  is 
mentioned  in  one  of  these  tablets  as  lord  of  the  oaths 
or  pledges  of  the  world. 

Some  of  the  prayers  were  for  use  on  special  occa- 
sions, such  as  on  starting  on  a  campaign,  on  the 
occurrence  of  an  eclipse,  &c.     Astronomy  and  astro- 


ASSYRIAN    LITERATURE.  20 

log}'"  were  represented  by  various  detached  inscrip- 
tions and  reports,  but  principally  by  the  great  work 
of  which  mention  has  already  been  made,  and  many 
copies  of  which  were  in  the  Library  of  Assur-bani-pal. 

Among  the  Astrological  tablets  is  a  fragment 
which  proiesses  to  be  copied  from  an  original  of  the 
time  of  Izdubar. 

Historical  texts  formed  another  section  of  the 
library,  and  these  included  numerous  copies  of  in- 
scriptions of  early  Babylonian  kings;  there  were 
besides,  chronological  tablets  with  lists  of  kings  and 
annual  officers,  inscriptions  of  various  Assyrian 
monarchs,  histories  of  the  relations  between  Assyria 
and  Babylonia,  Elam,  and  Arabia,  treaties,  des- 
patches, proclamations,  and  reports  on  the  state  of 
the  empire  and  military  affixirs. 

Natural  history  was  represented  by  bilingual  lists 
of  mammals,  birds,  reptiles,  fishes,  insects,  and  plants, 
trees,  grasses,  reeds,  and  grains,  earths,  stones,  &c. 
These  lists  are  classified  according  to  the  supposed 
nature  and  affinities  of  the  various  species,  and  show 
considerable  advance  in  the  sciences.  j\Iathematics 
had  a  place  in  the  library,  there  being  tables  of  pro- 
blems, figures,  and  calculations;  but  this  branch  of 
learning  was  not  studied  so  fully  as  in  Babylonia. 

Grammar  and  Lexicography  were  better  repre- 
sented, since  there  were  many  works  on  these  sub- 
jects, including  lists  of  the  characters,  the  declension 
of  the  noun,  the  conjugation  of  the  verb,  examples  of 
syntactical    construction,  reading-books,   interlinear 


30  ~  ASSYBIAN'    LTTEBATUBE. 

translations  of  Accaclian  texts,  and  the  like.  All 
these  tablets  were  copied  from  Babylonian  originals. 
In  legal  and  civil  literature  the  library  was  also  rich, 
and  the  tablets  serve  to  show  that  the  same  laws  and 
customs  prevailed  in  Assyria  as  in  Babylonia.  There 
are  codes  of  laws,  law  cases,  records  of  sale,  barter, 
and  loans,  Usts  of  property,  lists  of  titles  and  trades, 
of  tribute  and  taxes,  &c. 

In  Geography  the  Assyrians  were  not  very  ad- 
vanced; but  there  are  lists  of  countries  and  their 
productions,  of  cities,  rivers,  mountains,  and  peoples. 

Such  are  some  of  the  principal  contents  of  the 
great  library  from  which  we  have  obtained  our  copies 
of  the  Creation  and  Flood  legends.  Most  of  the 
tablets  were  copied  from  early  Babylonian  ones  which 
have  in  most  cases  disappeared;  but  the  copies  are 
sufficient  to  show  the  wonderful  progress  in  culture 
and  civilization  already  made  by  the  people  of  Chaldea 
long  before'  the  age  of  Moses  or  even  Abraham. 
Babylonian  literature,  which  had  been  the  parent  of 
Assyrian  writing,  revived  after  the  fall  of  Nineveh, 
and  Nebuchadnezzar  and  his  successors  made  Babylon 
the  seat  of  a  library  rivalling  that  of  Assu^'-bani-pal  at 
Nineveh.  Of  this  later  development  of  Babylonian 
literature  we  know  very  little,  explorations  being  still 
required  to  bring  to  light  its  texts.  A  few  fragments 
only,  discovered  by  wandering  Arabs  or  recovered  by 
chance  travellers,  have  as  yet  turned  up,  but  there  is 
in  them  evidence  enough  to  promise  a  rich  reward  to 
future  excavators. 


Chapter  III. 


CHALDEAN  LEGENDS  TRANSMITTED  THROUGH 

BEROSUS  AND   OTHER  ANCIENT 

AUTHORS. 

Berosus  and  his  copyists. — Cory's  translation. — Alexander  Polyliis- 
tor. — Babylonia. — Cannes,  his  teaching. — Creation. — Belus. — Chal- 
dean kings. — Xisuthrus. — Deluge. — The  Ark. — Return  to  Babylon. — 
Apollodorus. — Pantibiblon. — Larancha. — Abydenus. — Alorus,  first 
king. — Ten  kings. — Sisithrus. — Deluge. — Armenia. — Tower  of  Babel. 
— Kronos  and  Titan. — Dispersion  from  IIestia;us. — Babylonian  colo- 
nies.— Tower  of  Babel. — The  Sib}'!. — Titan  and  Prometheus. — Da- 
mascius. — Tauthe. — Moymis. — Kissare  and  Assorus. — Triad. — Bel. 

Y  way  of  introduction  to  the  native  ver- 
sions of  the  early  legends  left  us  by  the 
Babylonians,  it  is  advisable  to  glance  at 
the  principal  fragments  bearing  on  them 
which  are  found  in  the  classical  writers  of  Greece  and 
Rome.  Several  others  might  have  been  quoted,  but 
their  origin  is  doubtful,  and  they  are  of  less  importance 
for  the  subject  in  hand.  Those  who  wish  to  consult 
them  may  turn  to  Cory's  "  Ancient  Fragments " 
(2nd  edition,  1876),  whose  translations,  as  being 
fairly  scholar hke  and  correct,  are  here  given  without 
alteration. 


82  CHALDEAN    LEGENDS. 

Berosus,  from  whom  the  principal  extracts  are 
copied,  lived,  as  has  ah'eady  been  stated,  about  B.C. 
330  to  260,  and,  from  his  position  as  a  Babylonian 
priest,  had  the  best  means  of  knowing  the  Babylonian 
traditions. 

The  others  are  later  writers,  who  copied  in  the 
main  from  Berosus,  most  of  whose  notices  may  be 
taken  as  mere  abridgments  of  his  statements. 

Extract  I.  from  Alexander  Polyhistor 
(Cory,  p.  56). 

Berosus,  in  the  first  book  of  his  history  of  Baby- 
lonia, informs  us  that  he  lived  in  the  age  of  Alexander, 
the  son  of  Philip.  And  he  mentions  that  there 
were  written  accounts,  preserved  at  Babylon  with 
the  greatest  care,  comprehending  a  period  of  above 
fifteen  myriads  of  years  ;  and  that  these  writings 
contained  histories  of  the  heaven  and  of  the  sea;  of 
the  birth  of  mankind ;  and  of  the  kings,  and  of  the 
memorable  actions  which  they  had  achieved. 

And  in  the  first  place  he  describes  Babylonia  as  a 
country  situated  between  the  Tigris  and  the  Eu- 
phrates ;  that  it  abounded  with  wheat,  and  barley» 
and  ocrus,  and  sesame;  and  that  in  the  lakes  were 
found  the  roots  called  gongsB,  which  are  fit  for  food, 
and  in  respect  to  nutriment  similar  to  barley.  There 
were  also  palm-trees  and  ajDples,  and  a  variety  of 
fruits;  fish  also  and  birds,  both  those  which  are 
merely  of  flight,  and  those  which  frequent  the  water. 
Those  parts   of  the  country  which  bordered  upon 


CHALDEAN   LEGENDS.  83 

Aral)ia  were  without  water,  and  barren ;  but  that 
which  lay  on  the  other  side  was  both  hilly  and  fertile. 

At  Babylon  there  was  (in  these  times)  a  great 
resort  of  people  of  various  races,  who  inhabited 
Chaldea,  and  lived  in  a  lawless  manner  like  the 
beasts  of  the  field. 

In  the  first  year  there  appeared,  fi'om  tlint  part  of 
the  Erythrasan  sea  which  borders  upon  Babylonia, 
an  animal  endowed  with  reason,  by  name  Oannes, 
whose   whole   body    (according    to  the   account  of 


r 


:<J^^ 


Oannes  and  other  B.vnvLONiAN  Mttholoqical  Fiqcbes 

FROM    ClLINDER. 

Apollodorus)  was  that  of  a  fish;  under  the  fish's 
head  he  had  another  head,  with  feet  also  below 
similar  to  those  of  a  man,  subjoined  to  the  fish's 
tail.  Ilis  voice,  too,  and  language  were  articulate 
and  human  ;  and  a  representation  of  him  is  preserved 
even  to  this  day. 

This  being  was  accustomed  to  pass  the  day  among 
men,  but  took  no  food  at  that  season ;  and  he  gave 
them  an  insight  into  letters  and  sciences,  and  arts  of 
every  kind.  lie  taught  them  to  construct  houses,  to 
found  temples,  to  coni[)ilc  laws,  and  cx})]ained  to 
them  the  principles  of  geometrical  knowledge.     He 

D 


34  CHALDEAN    LEGENDS. 

made  them  distinguish  the  seeds  of  the  earth,  and 
showed  them  how  to  collect  the  fruits ;  in  short,  he 
instructed  them  in  every  thing  which  could  tend  to 
soften  manners  and  humanize  their  lives.  From  that 
time,  nothing  material  has  been  added  by  way  of 
improvement  to  his  instructions.  And  when  the 
sun  had  set  this  being  Oannes  used  to  retire  again 
into  the  sea,  and  pass  the  night  in  the  deep,  for  he  was 
amphibious.  After  this  there  appeared  other  animals 
like  Oannes,  of  which  Berosus  proposes  to  give  an 
account  when  he  comes  to  the  history  of  the  kings. 
Moreover,  Oannes  wrote  concerning  the  generation 
of  mankind,  of  their  different  ways  of  life,  and  of  their 
civil  polity ;  and  the  following  is  the  purport  of  what 
he  said : — 

"  There  was  a  time  in  which  there  existed  nothing 
but  darkness  and  an  abyss  of  waters,  wherein 
resided  most  hideous  beings,  which  were  produced 
of  a  two-fold  principle.  There  appeared  men,  some 
of  whom  were  furnished  with  two  wings,  others  with 
four,  and  with  two  faces.  They  had  one  body,  but 
two  heads ;  the  one  that  of  a  man,  the  other  of  a 
woman ;  the 3^  were  likewise  in  their  several  organs 
both  male  and  female.  Other  human  fio-ures  were  to 
be  seen  with  the  legs  and  horns  of  a  goat ;  some  had 
horses'  feet,  while  others  united  the  hind  quarters 
of  a  horse  with  the  body  of  a  man,  resembUng  in 
shape  the  hippocentaurs.  Bulls  likewise  were  bred 
there  with  the  heads  of  men;  and  dogs  with  fourfold 
bodies,  terminated  in  their  extremities  with  the  tails 


CnALDEAN    LEGENDS. 


85 


erf  fishes  :  horses  also  with  the  heads  of  dogs  ;  men, 
too,  and  other  animals,  with  the  heads  and  bodies  of 
horses,  and  the  tails  of  fishes.  In  short,  there  were 
creatures  in  which  were  comljined  the  limbs  of  every 
species  of  animals.  In  addition  to  these,  fishes, 
reptiles,  serpents,  with  other  monstrous  animals, 
which  assumed  each  other's  shape  and  countenance. 


k^^S,^r^^ 


Composite  Animaxs  from  Cvlindeu. 

Of  all.  which  were  preserved  delineations  in  the 
temple  of  Belus  at  Babylon. 

*'  The  person  who  was  supposed  to  have  presided 
over  them  was  a  woman  named  Omoroka,  which  in 
the  Chaldean  language  is  Thalatth  ;  which  in  Greek 
is  interpreted  Thalassa,  the  sea  ;  but  according  to 
the  most  true  interpretation  it  is  equivalent  to  Se- 
lene the  moon.  All  things  being  in  this  situation, 
Belus  came,  and  cut  tlie  woman  asunder,  and  of  one 
half  of  her  he  formed  the  earth,  and  of  the  other 
half  the  heavens,  and  at  the  same  time  destroyed  the 
animals  within  her  (or  in  the  abyss). 

"  All  this  "  (he  says)  "  was  an  allegorical  descrip- 
tion of  nature.     For,  the  whole  universe  consisting 


36  CHALDEAN    LEGENDS. 

of  moisture,  and  animals  being  continually  generated 
therein,  the  deity  above-mentioned  (Belus)  cut  off 
his  own  head  ;  upon  which  the  other  gods  mixed  the 
blood,  as  it  gushed  out,  with  the  earth,  and  from 
thence  men  were  formed.  On  this  account  it  is  that 
they  are  rational,  and  partake  of  divine  knowledge. 
This  Belus,  by  whom  they  signify  Hades  (Pluto), 
divided  the  darkness,  and  separated  the  heavens  from 
the  earth,  and  reduced  the  universe  to  order.  But 
the  recently-created  animals,  not  being  able  to  bear 
the  prevalence  of  light,  died.  Belus  upon  this, 
seeing  a  vast  space  unoccupied,  though  by  nature 
fruitful,  commanded  one  of  the  gods  to  take  off  his 
head,  and  to  mix  the  blood  with  the  earth,  and  from 
thence  to  form  other  men  and  animals,  which  should 
be  capable  of  bearing  the  light.  Belus  formed  also 
the  stars,  and  the  sun,  and  the  moon,  and  the  five 
planets."  (Such,  according  to  Alexander  Polyhistor, 
is  the  account  which  Berosus  gives  in  his  first  book.) 

(In  the  second  book  was  contained  the  history  of 
the  ten  kings  of  the  Chaldeans,  and  the  periods  of 
the  continuance  of  each  reign,  which  consisted  col- 
lectively of  an  hundred  and  twenty  sari,  or  four 
hundred  and  thirty-two  thousand  years  ;  reaching  to 
the  time  of  the  Deluge.  For  Alexander,  enumerating 
the  kings  from  the  writings  of  the  Chaldeans,  after 
the  ninth,  Ardates,  proceeds  to  the  tenth,  who  is 
called  by  them  Xisuthrus,  in  this  manner) : — 

"After  the  death  of  Ardates,  his  son  Xisuthrus 
reigned  eighteen  sari.     In  his  time  happened  the  great 


CHALDEAN    LEGENDS.  37 

deluge  ;  the  history  of  which  is  thus  descrilied.  The 
deity  Kronos  appeared  to  him  in  a  vision,  and 
warned  him  that  upon  the  fifteenth  day  of  the 
month  Dassius  there  would  be  a  flood,  by  which 
mankind  would  be  destroyed.  He  therefore  enjoined 
him  to  write  a  history  of  the  beginning,  progress, 
and  conclusion  of  all  things,  down  to  the  present 
term,  and  to  bury  it  in  Sippara,  the  city  of  the  Sun ; 
and  to  build  a  vessel,  and  take  with  him  into  it  his 
friends  and  relations ;  and  to  convey  on  board  every 
thing  necessary  to  sustain  life,  together  with  all  the 
different  animals,  both  birds  and  quadrupeds,  and 
trust  himself  fearlessly  to  the  deep.  Having  asked 
the  Deity  whither  he  was  to  sail,  he  was  answered, 
'  To  the  Gods  ; '  upon  which  he  offered  up  a  prayer 
for  the  good  of  mankind.  He  then  obeyed  the  divine 
admonition,  and  built  a  vessel  five  stadia  in  length, 
and  two  in  breadth.  Into  this  he  put  everything 
which  he  had  prepared,  and  last  of  all  conveyed  into 
it  his  wife,  his  children,  and  his  friends. 

After  the  flood  had  been  upon  the  earth,  and  was 
in  time  abated,  Xisuthrus  sent  out  birds  from  the 
vessel  ;  which  not  finding  any  food,  nor  any  place 
whereupon  they  might  rest  their  feet,  returned  to 
him  again.  After  an  interval  of  some  days,  he  sent 
them  forth  a  second  time  ;  and  they  now  returned 
with  their  feet  tinged  Mith  mud.  He  made  a  trial  a 
third  time  with  these  birds  ;  but  they  returned  to 
him  no  more  :  from  whence  he  judged  that  the  sur- 
face of  the  earth  had  appeared  above  the  waters. 


38  CHALDEAN    LEGENDS. 

He  therefore  made  an  opening  in  the  vessel,  and 
upon  looking  out  found  that  it  was  stranded  upon 
the  side  of  some  mountain;  upon  which  lie  imme- 
diately quitted  it  with  his  wife,  his  daughter,  and  the 
pilot.  Xisuthrus  then  paid  his  adoration  to  the 
earth  :  and,  having  constructed  an  altar,  offered 
sacrifices  to  the  gods,  and,  with  those  who  had  come 
out  of  the  vessel  with  him,  disappeared. 

They  who  remained  within,  finding  that  their 
companions  did  not  return,  quitted  the  vessel  with 
many  lamentations,  and  called  continually  on  the 
name  of  Xisuthrus.  Him  they  saw  no  more  ;  hut 
they  could  distinguish  his  voice  in  the  air,  and  could 
hear  him  admonish  them  to  pay  due  regard  to  the 
gods  ;  and  he  hkewise  informed  them  that  it  was 
upon  account  of  his  piety  that  he  was  translated  to 
live  with  the  gods,  and  that  his  wife  and  daughter  and 
the  pilot  had  obtained  the  same  honour.  To  this  he 
added  that  they  should  return  to  Babylonia,  and, 
as  it  was  ordained,  search  for  the  writings  at  Sip- 
para,  which  they  Avere  to  make  known  to  all  man- 
kind ;  moreover,  that  the  place  wherein  they  then 
were  was  the  land  of  Armenia.  The  rest  having 
heard  these  words  offered  sacrifices  to  the  gods,  and, 
taking  a  circuit,  journeyed  towards  Babylonia. 

The  vessel  being  thus  stranded  in  Armenia,  some 
part  of  it  yet  remains  in  the  Gordycean  (or  Kurdish) 
mountains  in  Armenia,  and  the  people  scrape  off  the 
bitumen  with  which  it  had  been  outwardly  coated, 
and  make  use  of  it  by  way  of  an  antidote  and  amulet. 


CHALDEAN    LEGENDS.  39 

In  this  manner  they  returned  to  Babylon  and  when 
they  had  found  the  writings  at  Sippara  they  built 
cities  and  erected  temples,  and  Bal)yIon  was  thus 
inhabited  again. — Syncel.  Chron.  xxviii.  ;  Euseb. 
Chron.  V.  8. 

Berosus,  from  AroLLODORUs  (Cory,  p.  51). 
This  is  the  history  which  Berosus  has  transmitted 
to  us.  He  tells  us  that  the  first  king  was  Alorus  of 
Babylon,  a  Chaldean  ;  he  reigned  ten  sari  (30,000 
years) ;  and  afterwards  Alaparus  and  Amelon,  who 
came  from  Pantibiblon;  then  Ammenon  the  Chal- 
dean, in  whose  time  appeared  the  Musarus  Cannes, 
the  Annedotus  from  the  Erythraean  sea.  (But 
Alexander  Polyhistor,  anticipating  the  event,  has 
said  that  he  appeared  in  the  first  year,  but  ApoUo- 
dorus  says  that  it  was  after  forty  sari;  Abydenus, 
however,  makes  the  second  Annedotus  appear  after 
twenty-six  sari.)  Then  succeeded  Megalarus  from 
the  city  of  Pantibiblon,  and  he  reigned  eighteen  sari ; 
and  after  him  Daonus,  the  shepherd  from  Panti- 
biblon, reigned  ten  sari;  in  his  time  (he  says) 
appeared  again  from  the  Erythraean  sea  a  fourth 
Annedotus,  having  the  same  form  with  those  above, 
the  shape  of  a  fish  blended  with  that  of  a  man.  Then 
reigned  Euedorachus  (or  Euedoreschus)  from  Panti- 
biblon for  the  term  of  eighteen  sari ;  in  his  days  there 
appeared  another  personage  from  the  Er3'thra'an 
sea  like  the  former,  having  the  same  complicated 
form  between   a  fish  and  a  man,  whose   name  was 


40  CHALDEAN    LEGENDS. 

Odakon.  (All. these,  says  Apollodorus,  related 
particularly  and  circumstantially  whatever  Cannes 
had  informed  them  of  ;  concerning  these  Abydenus 
has  made  no  mention.)  Then  reigned  Amempsinus, 
a  Chaldean  from  Larancha;  and  he  being  the  eighth 
in  order  reigned  ten  sari.  Then  reigned  Otiartes,^  a 
Chaldean,  from  Larancha;  and  he  ruled  eight  sari. 
And,  upon  the  death  of  Otiartes,  his  son  Xisuthrus 
reigned  eighteen  sari ;  in  his  time  happened  the  great 
Deluge.  So  that  the  sum  of  all  the  kings  is  ten ;  and 
the  term  which  they  collectively  reigned  an  hundred 
and  twenty  sari. — Syncel.  Chron.  xxxix.  j  Euseb. 
Chron.  v. 

Berosus,  feom  Abydenus  (Cory,  p.  53). 

So  much  concerning  the  wisdom  of  the  Chaldeans. 

It  is  said  that  the  first  king  of  the  country  was 
Alorus,  and  that  he  gave  out  a  report  that  God  had 
appointed  him  to  be  the  shepherd  "^  of  the  people ;  he 
reisrned  ten  sari :  now  a  sarus  is  esteemed  to  be  three 
thousand  six  hundred  years,  a  neros  six  hundred, 
and  a  sossus  sixty. 

After  him  Alaparus  reigned  three  sari;  to  him 
succeeded  Amillarus  from  the  city  of  Pantibiblon,  who 
reigned  thirteen  sari ;  in  his  time  there  came  up  from 

*  The  native  account  of  the  Deluge  shows  that  this  name  must  be 
corrected  to  Opartes,  the  native  name  being  Ubara-Tutu. 

2  A  common  title  of  the  early  Accadian  kings  is  "shepherd," 
pointing  to  the  fact  that  the  Accadians  had  led  a  pastoral  life  before 
their  settlement  and  organization  in  the  Babylonian  plain. 


CHALDEAN    LEGENDS.  41 

the  sea  a  second  Annedotus,  a  demigod  very  similar 
in  form  to  Oannes;  after  Amillurus  reigned  Am- 
menon  twelve  sari;  who  was  of  the  city  of  Panti- 
biblon;  then  Megalarus  of  the  same  place  reigned 
eighteen  sari;  then  Daos  the  shepherd  governed  for 
the  space  of  ten  sari,  he  was  of  Pantibiblon;  in  his 
time  four  double-shaped  personages  came  up  out 
of  the  sea  to  land,  whose  names  were  Euedokus, 
Eneugamus,  Eneubulus,  and  Anementus;  after- 
wards in  the  time  of  Euedoreschus  appeared  another, 
Anodaphus.  After  these  reigned  other  kings,  and 
last  of  all  Sisithrus,  so  that  in  all  the  number 
amounted  to  ten  kings,  and  the  term  of  their  reigns 
to  an  hundred  and  twenty  sari.  (xVnd  among  other 
things  not  irrelative  to  the  subject  he  continues  thus 
concerning  the  Deluge)  :  After  Euedoreschus  some 
others  reigned,  and  then  Sisithrus.  To  him  the 
deity  Kronos  foretold  that  on  the  fifteenth  day  of 
the  month  Diiisius  there  would  be  a  deluge  of  rain : 
and  he  commanded  him  to  deposit  all  the  writings 
whatever  which  were  in  his  possession  in  Sippara  the 
city  of  the  sun.  Sisithrus,  when  he  had  complied 
with  these  commands,  sailed  immediately  to  Armenia, 
and  was  presently  inspired  by  God.  Upon  the  third 
day  after  the  cessation  of  the  rain  Sisithrus  sent  out 
birds  by  way  of  experiment,  that  he  might  judge 
whether  the  flood  had  subsided.  But  the  birds, 
passing  over  an  unbounded  sea  without  finding  any 
place  of  rest,  returned  again  to  Sisithrus.  This  he 
repeated  with  other  birds.     And  when  upon  the  third 


42  CHALDEAN    LEGENDS. 

trial  he  succeeded,  for  the  birds  then  returned  with 
their  feet  stained  with  mud,  the  gods  translated  him 
from  among  men.  With  respect  to  the  vessel,  which 
yet  remains  in  Armenia,  it  is  a  custom  of  the  inha- 
bitants to  form  bracelets  and  amulets  of  its  wood. — 
Syncel.  Chron.  xxxviii. ;  Euseh.  Prcep.  Evan.  lib.  ix. ; 
Euseb.  Ckron.  v.  8. 

Of  the  Tower  of  Babel  (Cory,  p.  55). 

They  say  that  the  first  inhabitants  of  the  earth, 
glorying  in  their  own  strength  and  size  and  desj)ising 
the  gods,  undertook  to  build  a  tower  whose  top 
should  reach  the  sky,  in  the  place  where  Babylon 
now  stands ;  but  when  it  approached  the  heaven  the 
winds  assisted  the  gods,  and  overturned  the  work 
upon  its  contrivers,  and  its  ruins  are  said  to  be 
still  at  Babylon ;  and  the  gods  introduced  a  diversity 
of  tongues  among  men,  who  till  that  time  had  all 
spoken  the  same  language ;  and  a  war  arose  between 
Kronos  and  Titan.  The  place  in  which  they  built 
the  tower  is  now  called  Babylon  on  account  of  the 
confusion  of  tongues,  for  confusion  is  by  the  He- 
brews called  Babel. — Euseh.  Prcep.  Evan.  lib.  ix. ; 
Syncel.  Chron.  xliv. ;  Euseh.  Chron.  xiii. 

Of  the  Dispersion,  from  HESTiiEUS  (Cory,  p.  74). 

The  priests  who  escaped  took  with  them  the  imjDle- 
ments  of  the  worship  of  the  Enyalian  Zeus,  and  came 
to  Senaar  in  Babylonia.  But  they  were  again  driven 
from  thence  by  the  introduction  of  a  diversity  of 


CHALDEAN    LEGENDS.  43 

tongues;  upon  which  they  founded  colonies  in  va- 
rious parts,  each  settling  in  such  situations  as  chance 
or  the  direction  of  God  led  them  to  occupy. — Jos. 
Ant.  Jud.  i.  c.  4;  Euseh.  Prccp.  Evan.  ix. 

Of  the  Tower  of  Babel,  from  Alexander  Poly- 
HiSTOR  (Cory,  p.  75). 

The  Sibyl  says :  That  when  all  men  formerly  spoke 
the  same  language  some  among  them  undertook  to 
erect  a  large  and  lofty  tower,  that  they  might  climb 
up  into  heaven.  But  God  sending  forth  a  whu-lwind 
confounded  their  design,  and  gave  to  each  tribe  a 
particular  language  of  its  own,  which  is  the  reason 
that  the  name  of  that  city  is  Babylon.  After  the 
deluge  hved  Titan  and  Prometheus,  when  Titan 
undertook  a  war  against  Kronos. — Sync.  xliv. ;  Jos- 
Ant.  Jud.  i.  c.  4. ;  Euseb.  Prcep.  Evan.  ix. 

The  Theogonies,  from  Damascius  (Cory,  p.  92). 

But  the  Babylonians,  like  the  rest  of  the  barba- 
rians, pass  over  in  silence  the  One  principle  of  the 
universe,  and  they  constitute  two:  Tauthe^  and 
Apason,^  making  Apason  the  husband  of  Tauthe,  and 
denominating  her  the  mother  of  the  gods.  And 
from  these  proceeds  an  only-begotten  son,  Movmis,' 
which  I  conceive  is  no  other  than  the  intelliofible 
world  proceeding  from  the  two  principles.     From 

*  Assyrian,  Tiamtu,  "tlic  deep."  ^  Assyrian,  Apsu,  "  the  ocean." 

'  Assyrian,  Mummu,  "chaos." 


44  CEALDEAN  LEGENDS. 

them  also  another  progeny  is  derived,  Dache  and 
Dachus ;  ^  and  again  a  third,  Kissare  and  Assorus, 
from  which  last  three  others  proceed.  Anus  (Ann), 
and  minus  (Elum),  and  Aus  (Hea).  And  of  Aus 
and  Dauke  (Dav-cina,  "  lady  of  the  earth,")  is  born 
a  son  called  Belus,  who,  they  say,  is  the  fabricator  of 
the  world,  the  Demiurgus. 

*^        1  Assyrian,  Lakhmu  or  Laklivu ;  and  Lakliama  or  Lakliva. 


Chapter  TV. 


BABYLONIAN  MYTHOLOGY. 

Greek  accounts. — Mythology  local  in  origin. — Antiquity. — Con- 
quests.— Colonies. — Three  great  gods. — Twelve  groat  gods. — Angels. 
— Spirits. — Anu. — Anatu.— Eimmon. — Istar. — Equivalent  to  Venus. 
— Hea. — Cannes. — Merodach. — Bel  or  Zeus. — Zirat-banit,  Succoth 
Benoth. — Bel.  —  Sin  the  moon  god. — Ninip.  —  Samas. — Xergal. — 
Anunit. — Table  of  gods. 

|N  their  accounts  of  the  Creation  and  of 
the  early  history  of  the  human  race  the 
Babylonian  divinities  figure  very  promi- 
nently, but  it  is  often  difficult  to  iden- 
tify the  deities  mentioned  by  the  Greek  authors, 
because  the  phonetic  reading  of  manj'-  of  the  names 
of  the  Bab}'lonian  gods  is  still  ver}^  obscure,  and  the 
classical  writers  frequently  replace  them  by  the 
deities  of  their  own  mythology,  whom  they  imagined 
to  correspond  with  the  Babylonian  names. 

In  this  chapter  it  is  proposed  to  give  a  general 
account  only  of  certain  parts  of  the  Babylonian 
mythology,  in  order  to  show  the  relationship  be- 
tween the  deities  and  their  titles  and  work. 


46  BABYLONIAN    MYTHOLOGY. 

Babylonian  mythology  was  local  in  origin ;  cacli 
of  the  gods  had  a  particular  city  which  was  the  spe- 
cial seat  of  his  worship,  and  it  is  probable  that  the 
idea  of  ^veaving  the  gods  into  a  system,  in  which  each 
should  have  his  part  to  play,  did  not  arise  until  after 
the  Semitic  occupation  of  the  country.  The  antiquity 
of  this  systematized  mythology  may,  however,  be 
seen  from  the  fact,  that  two  thousand  years  before 
the  Christian  era  it  was  already  completed,  and  its 
deities  definitely  connected  into  a  system  which  re- 
mained with  little  change  down  to  the  close  of  the 
kingdom. 

In  early  times  the  gods  were  worshipped  only  at 
their  original  cities  or  seats,  the  various  cities  or 
settlements  being  independent  of  each  other ;  but  it 
was  natural  as  wars  arose,  and  some  cities  gained 
conquests  over  others,  and  kings  gradually  united  the 
countr}^  into  monarchies,  that  the  conquerors  should 
impose  their  gods  upon  the  conquered.  Thus  arose 
the  system  of  different  ranks  or  grades  among  the 
gods.  Colonies,  again,  were  sent  out  at  times,  and 
the  colonies,  as  they  considered  themselves  sons  of 
the  cities  they  started  from,  also  considered  their  gods 
to  be  sons  of  the  gods  of  the  mother  cities.  Political 
changes  in  early  times  led  to  the  rise  and  fall  of  va- 
rious towns  and  consequently  of  their  deities,  and 
gave  rise  to  numerous  myths  relating  to  the  different 
personages  in  the  mythology.  In  some  remote  age 
there  appear  to  have  been  three  great  cities  in  the 
country,   Erech,  Eridu,   and  Nipur,  and  their  divi- 


BABYLONIAN    MYTHOLOGY.  47 

nities  Anu,  Ilea,  and  Bel  were  considered  the  "  great 
gods  "  of  the  country.  Subsequent  changes  led  to 
the  decline  of  these  states,  but  their  deities  still 
retained  their  position  to  the  end  of  the  liabylonian 
system. 

These  three  leading  deities  formed  memljcrs  of  a 
circle  of  twelve  gods,  also  called  "  great."  These 
gods  and  their  titles  are  given  as : 

1.  Anu,  meaning  "the  sky"  in  Accadian,  king  of 
angels  and  spirits,  lord  of  the  city  of  Erech. 

2.  Bel,  Ehim  or  Mul  in  Accadian,  lord  of  the  lower 
world,  father  of  the  gods,  creator,  lord  of  the  city  of 
Nipur. 

3.  Ilea,  "god  of  the  house  of  water,"  maker  of 
fate,  lord  of  the  deep,  god  of  wisdom  and  knowledge, 
lord  of  the  city  of  Eridu. 

4.  Sin,  the  Moon-god,  Acu  or  Agu  in  Accadian,  lord 
of  crowns,  maker  of  brightness,  lord  of  the  city  of  Ur. 

5.  Merodach,  "the  glory  of  the  Sun,"  just  prince 
of  the  gods,  lord  of  birth,  lord  of  the  city  of  Babylon. 

6.  Rimmon,  the  Air-god,  Mirmir  in  Accadian,  the 
strong  god,  lord  of  canals  and  atmosphere,  lord  of  the 
city  of  Muru. 

7.  Samas,  the  Sun-god,  Utuci  in  Accadian,  judge 
of  heaven  and  earth,  director  of  all,  lord  of  the  cities 
of  Larsa  and  Sippara. 

8.  Ninip,  warrior  of  the  gods,  destroyer  of  the 
wicked,  lord  of  the  city  of  Nipur. 

9.  Nergal,  "  illuminator  of  the  great  city  "  (Hades), 
giant  king  of  war,  lord  of  the  city  of  Cutha. 


48  BABYLONIAN  MYTHOLOGY. 

10.  Nusku,liolderoftlie  golden  sceptre, the  lofty  god. 

11.  Belat,  wife  of  Bel,  mother  of  the  great  gods, 
lady  of  the  city  of  Nipur. 

12.  Istar,  Gingir  in  Accadian,  eldest  of  heaven  and 
earth,  raising  the  face  of  warriors. 

Below  these  deities  there  was  a  large  body  of  gods 
forming  the  bulk  of  the  pantheon,  and  below  these 
were  arranged  the  Igigi,  or  300  angels  of  heaven,  and 
the  Anunnaki,  or  600  angels  of  earth.  Below  these 
again  came  various  classes  of  spirits  or  genii  called 
Sedu,  Yadukku,  Ekimu,  Gallu,  and  others;  some  of 
these  were  evil,  some  good. 

The  relationship  of  the  various  principal  gods  and 
their  names,  titles,,  and  offices  will  appear  from  the 
following  remarks. 

-  At  the  head  of  the  Babylonian  mythology  stands  a 
deity  who  was  sometimes  identified  with  the  heavens, 
sometimes  considered  as  the  ruler  and  god  of  heaven. 
This  deity  is  named  Anu,  his  sign  is  the  simple  star, 
tlas_sypabol_  of-divinity,  and  at  other  times  the  Maltese 
cross.  In  the  philosophic  theology  of  a  later  age, 
Anu  represents  abstract  divinity,  and  he  appears 
as  an  original  principle,  perhaps  as  the  original 
principle  of  nature.  He  represents  the  universe  as 
the  upper  and  lower  regions,  and  Avhen  these  were 
divided  the  ujiper  region  or  heaven  was  called  Anu, 
while  the  lower  region  or  earth  was  called  Anatu ; 
Anatu  being  the  female  principle  or  wife  of  Anu. 
Anu  is  termed  the  old  god,  and  the  god  of  the  whole 
of  heaven  and  earth;  one  of  the  manifestations  of 


BABYLONIAN  MYTHOLOGY.  49 

Anil  was  under  the  two  forms  Lakhmu  and  Lakhamu, 
which  probably  correspond  to  the  Greek  forms  Dachc 
and  Dachus,  see  p.  44/  These  forms  are  said  to  have 
sprung  out  of  the  original  chaos,  and  they  are  fol- 
lowed by  the  two  forms  Sar  and  Kisar  (the  Kissare 
and  Assorus  of  the  Greeks).  Sar  means  the  upper 
hosts  or  expanse,  Kisar  the  lower  hosts  or  expanse ; 
these  are  also  forms  or  manifestations  of  Anu  and  his 
wife.  Anu  is  further  called  lord  of  the  old  city,  and 
bears  the  name  of  Alalii.  His  titles  generally  indi- 
cate height,  antiquity,  purity,  divinity,  and  he  may 
be  taken  as  the  general  type  of  divinity.  Anii 
was  originally  worshipped  at  the  city  of ,  Ereoh, 
which  was  called  the  city  of  Anu  and  Anatu,  and  the 
great  temple  there  was  called  the  "  house  of  Anu," 
or  the  "  house  of  heaven." 

Anatu,  the  wife  or  consort  of  Anu,  is  generally  only 
a  f(;male  form  of  Anu,  but  is  sometimes  contrasted 
with  him;  thus,  when  Anu  rej^resents  height  and 
heaven,  Anatu  represents  depth  and  earth;  she  is 
also  the  lady  of  darkness,  the  mother  of  the  god  Hea, 
the  mother  of  heaven  and  earth,  the  female  fish-god, 
and  is  often  identified  with  Istar  or  Venus.  Anatu, 
however,  had  no  existence  in  Accadian  mythology. 
She  is  the  product  of  the  imagination  of  the  Semites, 
whose  grammar  drew  a  distinction,  between  the 
masculine  and  feminine  genders. 

*  Though  Tialdimii  properly  represented  Anu  or  Anatu,  lie  sometimes 
takes  the  place  of  the  Solar  hero  Kiuip  as  husband  of  Gula,  "  the 
great "  goddess. 

E 


60  BABYLONIAN    MYTHOLOGY. 

Ann  and  Anatu  had  a  numerous  family;  among 
their  sons  are  numbered  Lugal-edin,  "  the  king  of  the 
desert,"  Latarak,  Ab-gula,  Kusu,  and  the  air-god, 
whose  name  was  Ramman  or  Rimmon,  in  Accadian 
Mirmir.  Rimmon  is  god  of  the  region  of  the  atmo- 
sphere, or  space  between  the  heaven  and  earth,  he  is 
the  god  of  rain,  of  storms  jand  whirlwind,  of  thunder 
and  lightning,  of  floods  and  watercourses.  He  was 
in  high  esteem  in  Syria  and  Arabia,  where  he  bore  the 
name  of  Dadda;  in  Armenia  he  was  called  Teiseba. 
Rimmon  is  always  considered  an  active  deity,  and  was 
extensively  worshipped. 

Another  important  god,  a  son  of  Anu,  was  the  god  of 
firejjwhose  name  was  Gibil  in  Accadian.  The  fire  -god 
takes  an  active  part  in  the  numerous  mythological  tab- 
lets and  legends,  and  is  considered  to  be  the  most  potent 
deity  in  relation  to  witchcraft  and  spells  generally. 

The  most  important  of  the  daughters  of  Anu  was 
.^named  Istar  ;  she  was  in  some  respects  the  equivalent 
of  the  classical  Venus.  Her  worship  was  at  first  sub- 
ordinate to  that  of  Anu,  and  as  she  was  goddess  of 
love,  while  Anu  was  god  of  heaven,  it  is  probable 
that  the  first  intention  in  the  mythology  was  only  to 
represent  love  as  heaven-born  ;.  but  in  time  a  more 
sensual  view  prevailed,  and  the  worship  of  Istar 
became  one  of  the  darkest  features  in  Babylonian 
mythology.  As  the  worship  of  this  goddess  increased 
in  favour,  it  gradually  superseded  that  of  Anu,  until 
in  time  his  temple,  the  house  of  heaven,  came  to  be 
regarded  as  the  temple  of  Venus. 


BABYLONIAN    UYTEOLOGY.  51 

The  planet  Venus,  as  the  evening  star,  was  iden- 
tified ^yvith  the  Jstaf  of  Erech,  while  the  morning 
star  was  Anunit,  goddess  ©rXgan^. 

Istar,   however,   was    worshipped   under   a   great 
variety  of  forms.     Each  city,  each  state,  had  its  own 
special  Istar  and  its  own  special  worship  of  her.     In 
the   syncretic    age   of    I5abylonian   theology,   these 
various  forms  and  modes  of  worship  were  amalga- 
mated together,  and  epithets  of  the  goddess  which 
were  oiiginally  pecuhar  to  particular  localities,  were 
applied  to  the  single  goddess  of  the  state  rehgion. 
Thus,  according  to  the  legends  of  one  part  of  Baby- 
lonia,  Istar   was   the    daughter   of    the   Moon-god, 
according  to  those  of  another  part  of  the  country  she 
was  the  daughter  of  Anu.    Hence  in  the  mythology  of 
a  later  period  she  appears  sometimes  as  the  daughter 
of  the  one  deity,  sometimes  as  the  daughter  of  the 

other. 

A  companion  deity  with  Anu  is  HeajjElio_is.-god 
of  the  sea  and  of  Jlades^i  fact  of  all  the  lower  re- 
gions.    In  some  of  his  attributes  he  answers  to  the 

'Kronos  of  the  Greeks,  in  others  to  their  Poseidon. 
Hea  is  called  god  of  the  lower  region,  he  is  lord  of 
the  sea  or  abyss  ;  he  is  also  lord  of  generation  and 
of  all  human  beings,  and  bears  the  titles  :    lord  of 

"-wisdom,  of  mines  and  treasures  ;  of  gifts,  of  music, 
of  fishermen  and  sailors,  and  of  Hades  or  hell.  It 
has  been  supposed  that  the  serpent  was  one  of 
his  emblems,  and  that  he  was  the  Cannes  of  Berosus; 
but  these   conjectures  have    not   yet   been   proved. 


52  BABYLONIAN    MYTHOLOGY. 

The  wife  of  Hea  was  Dav-kijna,  the  Davke  of 
Damascius,  who  is  the  goddess  of  the  lower  re- 
gions, the  consort  of  the  deep  ;  and  their  principal 
son  was  Maruduk  or  Merodach,  the  Bel  of  later 
times. 

Merodach,  god  of  Babylon,  appears  in  all  the 
earlier  inscriptions  as  the  agent  of  his  father  Hea  ; 
he  goes  about  the  world  collecting  information,  and 
receives  commissions  from  his  father  to  set  right  all 
that  appears  wrong.  He  is  called  the  redeemer  of 
mankind,  the  restorer  to  life,  and  the  raiser  from  the 
dead.  He  is  an  active  agent  in  creation,  but  is 
always  subordinate  to  his  father  Hea.  In  later 
times,  after  Babylon  had  been  made  the  capital, 
Merodach,  who  was  god  of  that  city,  was  raised  to 
the  head  of  the  Pantheon.  Merodach  afterwards 
came  to  be  identified  with  the  classical  Jupiter,  but 
the  name  Bel,  "  the  lord,"  was  only  given  to  him  in 
times  subsequent  to  the  rise  of  Babylon,  when  the 
worship  of  the  older  Bel,  the  Accadian  Elum,  was 
falling  into  decay.  The  wife  ofMerodach  was  Zirat- 
panit,  perhaps  the  Succoth  Benoth  of  the  Bible.  Be- 
^"des  Merodach,  Hea  had  a  numerous  progeny,  his 
sons  being  principally  river-gods. 

Nebo,  the  god  of  knowledge  and  literature^  who 
was  worshipped  at  the  neighbouring  city  of  Borsippa, 
was  a  favourite  deity  in  later  times,  as  was  also  his 
consort  Tasmit  "  the  Hearer."  Nebo,  whose  name 
signifies  "the  prophet,"  was  called  Timkhir  in  Ac- 
cadian, and  had  his  temple  in  the  island  of  Dilvun, 


BABYLONIAN   MYTHOLOGY.  63 

called  "the  island  of  tlie  gods"  by  the  Accadians, 
now  Bahrein.  Here  he  was  worshipped  under  the 
name  of  Ejizak^^^ 

A  third  great  god  was  united  with  Anu  and  Hea, 
named  Enu,  Mul,  and  Elum  in  Accadian,  and  Bel  in 
Semitic^Babydonjan  ;  he  was  the  original  Bel  of  the 
Babylonian  mythology,  and  was  lord  of  the  surface 
of  the  earth  and  the  affairs  of  men.  Elum  was  lord 
of  the  city  of  Nipur,  and  in  the  Semitic  period  had  a 
consort  named  Bclat  or  Bcltis.  He  was  held  to  be 
the  most  active  of  the  gods  in  the  general  affairs  of 
mankind,  and  was  so  generally  worshipped  in  early 
times  that  he  came  to  be  regarded  as  the  national 
divinity,  and  his  temple  at  the  city  of  Nipur  was 
regarded  as  the  type  of  all  others.  The  extensive 
worship  of  Bel,  and  the  high  honour  in  which  he 
was  held,  seem  to  point  to  a  time  when  his  city, 
Nipur,  was  the  metropolis  of  the  country. 

Belat,  or  Beltis,  the  wife  of  Bel,  is  a  famous  deity 
celebrated  in  all  ages,  but  as  the  title  Belat  only 
signified  "lady,"  or  "  goddess,"  it  was  a  common  one 
for  many  goddesses,  and  the  notices  of  Beltis  pro- 
bably refer  to  several  different  personages. 

Bel  had,  like  the  other  gods,  a  numerous  family;  his 
eldest  son  was  the~ini5on-god,  called  Agu  or^Acu  in 
Accadian,  in  later  times  generally  termed  Sin.  Sin. 
was  presiding  deity  of  the  city  of_Uj:^.  and  early 
assumed  an~irnportant  place  in  the  mythology.  The 
moon-god  figures  prominently  in  some  early  legends, 
and  during  the  time  when  the  city  of  Ur  was  capital 


54  BABYLONIAN    MYTHOLOGY. 

of  the  country  his  worship  became  very  widelj'-spread 
and  j)opular  throughout  the  country. 

Ninip,  god  of  huntings  and  war,  was  another  cele- 
brated son  of  Bel ;  he  was  worshipped  with  his  father 
at  Nipur.  Ninip  was  also  much  worshipped  in 
Assyria  as  well  as  Babylonia,  his  character  as  pre- 
siding genius  of  war  and  the  chase  making  him  a 
favourite  deity  with  the  warlike  kings  of  Assyria. 
Originally  he  was  a  form  of  the  sun-god. 

Sin  the.  moon-god  had  a  son  Samas,  the  sun-god. 
Samas  is  an  active  deity  in  some  of  the  Izdubar 
legends  and  fables,  but  he  is  generally  subordinate 
to  Sin.  In  the  Babylonian  system  the  moon  takes 
precedence  of  the  sun,  as  befitted  a  nation  of 
astronomers,  and  the  Samas  of  Larsa  was  pro- 
bably considered  a  different  deity  from  Samas  of 
Sippara. 

Among  the  other  deities  of  the  Babylonians  may 
be  counted  Nergal,  ^od-£>f  Cutha,  who,  like  Mnip, 
presided  ov€r  hunting  and  war,  and  Anunit,  the 
goddess  of  one  of  the  quarters  of  Sippara,  and  of 
the  city  of  Agan6. 

The  following  table  will  exhibit  the  relationship  of 
the  principal  deities  as  it  had  been  drawn  up  by  the 
native  writers  on  the  cosmogony  ;  but  it  must  be 
noted  that  it  belongs  to  a  late  age  of  syncretic  philo- 
sophy, when  the  scholars  of  Assur-bani-jDal's  court 
were  endeavouring  to  resolve  the  old  deities  of 
Accad  into  mere  abstractions,  and  so  explain  the 
myths  which  described  the  creation  of  the  world. 


BABYLONIAN    MTTUQLOGY. 


55 


Tamtu  or  Tiamtu 
(the  sea). 


Absu  (Apasoii  ?) 
(the  deep). 

I 


I\Iuimnu 
(chaos). 


! 

Lakhniu 


1 

Lakhamu 


Kisar  (Kissarc) 
(lower  expanse). 


Sar  (Assorus) 
(upper  expanse). 


Anu  Anatu 

(heaven).  I 


Elum,  or  Bel. 
(earth). 


1 

Beltis. 


__ r-^ 1— 1  ^ 

Eimmon  Gibil  Ilea  (Saturn)  Istar  (Venus), 

(atmosphere),   (fire-god),     (the  deep). 


Hca  (Saturn). 
I , 


Merodach. 


Nebo. 


Davkina  (Davke), 

J  r- 


Tasmit.     Samas. 


Elum. 


Zhat-panit.  Sin.  Ningal. 


1 

Istar. 


Beltis. 


I 
Niuip. 


Chapter  V. 

BABYLONIAN   LEGEND   OF  THE   CEEATION. 

Mutilated  condition  of  tablets. — List  pf  subjects. — Description  of 
chaos. — Tiamat. — Generation  of  Gods. — Damascius. — Comparison 
with  Genesis. — Three  great  gods. — Doubtful  fragments. — Fifth  tablet. 
— Stars. — Moon. — Sun. — Abyss  or  chaos. — Creation  of  moon. — Crea- 
tion of  animals. — Monotheism. — Hymn  to  Merodach. — The  black- 
headed  race  or  Adamites. — Garden  of  Eden. — The  flaming  sword. — 
The  fall. — The  Sabbath. — Sacred  tree. — Hymn  to  the  Creator, 

I T  is  extremely  unfortunate  tliat  tlie  legend 
of  the  Creation  in  days  has  reached  us  in 
so  fragmentary  a  condition.  It  is  evident, 
however,  that  in  its  present  form  it  is  of 
Assyrian,  not  of  Babylonian,  origin,  and  was  probably 
composed  in  the  time  of  Assur-bani-pal.  It  breathes 
throughout  the  spirit  of  a  later  age,  its  language  and 
style  show  no  traces  of  an  Accadian  original,  and  the 
colophon  at  the  end  implies  by  its  silence  that  it  was 
not  a  copy  of  an  older  document.  No  doubt  the 
story  itself  was  an  ancient  one;  the  number  seven 
was  a  sacred  number  among  the  Accadians,  who  in- 
vented the  week  of  seven  days,  and  kept  a  seventh- 


BABYLONIAN  LEGEND.  57 

clay  Sabbatli,  and  excavations  in  Babylonia  may  yet 
briri<^  to  light  the  early  Chaldean  form  of  the  legend. 
But  this  we  do  not  at  present  possess. 

So  far  as  the  fragments  can  be  arranged,  they  seem 
to  observe  the  following  order : — 

1.  Part  of  the  first  tablet,  giving  an  account  of  the 
Chaos  and  the  generation  of  the  gods. 

2.  Fragment  of  subsequent  tablet,  perhaps  the 
second  on  the  foundation  of  the  deep. 

3.  Fragment  of  tablet  placed  here  with  great 
doubt,  possibly  referring  to  the  creation  of  land. 

4.  Part  of  the  fifth  tablet,  recording  the  creation  of 
the  heavenly  bodies. 

5.  Fragment  of  the  seventh?  tablet,  recording  the 
creation  of  land  animals. 

These  fragments  indicate  that  the  series  included 
at  least  seven  tablets,  tbe  writing  on  each  tablet 
being  in  one  column  on  the  front  and  back,  and 
probably  including  over  one  hundred  lines  of  text. 

The  first  fragment  in  the  story  is  the  upper  part 
of  the  first  tablet,  giving  the  description  of  the  void 
or  chaos,  and  part  of  the  generation  of  the  gods. 
The  translation  is  as  follows : 

1.  At  that  time  above,  the  heaven  was  unnamed : 

2.  below  the  earth  by  name  was  unrecorded  ; 

3.  the  boundless  deep  also  (was)  their  generator. 

4.  Thechaos  of  the  sea  was  she  who  bore  the  whole 
of  them. 

5.  Their  waters  were  collected  together  in  one 
place,  and 


68  BABYLONIAN  LEGEND 

6.  the  flowering  reed  was  not  gathered,  the  marsh- 
plant  was  not  grown. 

7.  At  that  time  the  gods  had  not  been  produced, 
any  one  of  them ; 

8.  By  name  they  had  not  been  called,  destiny  was 
not  fixed. 

9.  AVere  made  also  the  (great)  gods, 

10.  the  gods  Lakhmu  and  Lakhamu  were  pro- 
duced (the  first),  and 

11.  to  growth  they 

12.  the  gods  Sar  and  Kisar  were  made  next. 

13.  The  days  were  long;  a  long  (time  passed)) 
(and) 

14.  the  gods  Anu  (Bel  and  Hea  were  born  of) 

15.  the  gods  Sar  and  (Kisar) 

On  the  reverse  of  this  tablet  there  are  only  frag- 
ments of  the  eight  lines  of  colophon,  but  the  restora- 
tion of  the  passage  is  easy ;  it  reads : — 

1.  First  tablet  of  "  At  that  time  above"  (name  of 
Creation  series). 

2.  Palace  of  Assur-bani-pal  king  of  nations,  king 
of  Assyria, 

3.  to  whom  Nebo  and  Tasmit  gave  broad  ears 

4.  (his)  seeing  eyes  regarded  the  engraved  charac- 
ters of  the  tablets ; 

5.  this  writing  which  among  the  kings  who  went 
before  me 

6.  none  of  them  resrarded, 

7.  the  secrets  of  Nebo,  the  literature  of  the  library 
as  much  as  is  suitable, 


OF  TEE  CREATION.  50 

8.  on  tablets  I    wrote,  I  engravea,  I    cxplui.ied, 

and  .  ,  . 

9.  for    the   inspection   of  my   people   witlun   my 

palace  I  placed.  ..    i.    i 

This  colopboii  will  serve  to  show  the  value  attached 
to  the  documents,  and  the  date  of  the  present  copies. 
The  frao-ment  of  the  obverse,  broken  as  it  is,  is 
precious  al  giving  the  description  of  the  chaos  or 
desolate  void  before  the  Creation  of  the  world,  and 
the  fii'st  movement  of  creation.  This  correspond.s 
with   the   first   two  verses    of  the   first  chapter  of 

Genesis.  , 

1.  "  In  the  beginning  God  created  the  heaven  and 

the  earth.  i      •  i  ^ 

2.  And  the  earth  was  without  form  and  void ;  and 
darkness  was  upon  the  face  of  the  deep.  And^thc 
spirit  of  God  moved  upon  the  face  of  the  waters." 

On  comparing  the  fragment  of  the  first  tablet  of 
the  Creation  with  the  extract  from  Damascius,  we 
do  not  find  any  statement  as  to  there  being  two  prm- 
ciples  at  first  called  Tauthe  and  Apason,  and  these 
producing  Moymis,  but  in  the  Creation  tablet  the 
first  existence  is  called  ]VIummu_Tiamatu,  a  name 
meaning  "the^chaos  of  the  deep."     The  compound 
Mummu  Tiamatu,  in  fact,  combines  the  two  names 
Moymis  and  Tauthe  of  Damascius.     Tiamatu  must 
also  be  the  same  as  the  Thalatth  of  Berosus,  which 
we  are  expressly  told  was  the  sea.     It  should,  there- 
fore, be  corrected  to  Thavatth,  as  M.  Lenormant  pro- 
posed some  years  ago.     It  is  evident  that,  accordhig 


60  BABYLONIAN   LEGEND 

to  the  notion  of  the  Babylonians,  the  sea  was  the 
origin  of  all  things,  and  this  also  agrees  with  the 
statement  of  Genesis  i.  2.  where  the  chaotic  waters 
are  called  tehom,  "  the  deep,"  the  same  word  as  the 
Tiamat  of  the  Creation  text  and  the  Tauthe  of 
Damascius. 

The  Assyrian  word  Mummu  Is  probably  connected 
with  the  Hebrew  mehumdh^  confusion,  its  Accadian 
equivalent  being  Umun.  Besides  the  name  of  the 
chaotic  deep  called  tehom  in  Genesis,  which  is,  as  has 
been  said,  evidently  the  Tiamat  of  the  Creation  text, 
we  have  in  Genesis  the  word  tohii^  waste,  desolate,  or 
formless,  applied  to  this  chaos.  The  correspondence 
between  the  inscription  and  Genesis  is  complete,  since 
both  state  that  a  watery  chaos  preceded  the  creation, 
and  formed,  in  fact,  the  origin  and  groundwork  of  the 
universe.  We  have  here  not  only  an  agreement  in 
sense,  but,  what  is  rarer,  the  same  word  used  in  both 
narratives  as  the  name  of  this  chaos,  and  given  also 
in  the  account  of  Damascius. 

Next  we  have  in  the  inscription  the  creation  of  the 
gods  Lakhmu  and  Lakhaiiiu ;  these  are  male  and  fe- 
male personifications  of  motion  and  production,  and 
correspond  to  theDache  and  Dachus  of  Damascius,  and 
the  moving  riiakh^  the  wind,  or  spirit  of  Genesis.  The 
next  stage  in  the  creationwas  the  production  of  Sarand 
Kisar,  representing  the  upper  expanse  and  the  lowST 
expanse,  and  corresponding  with  the  Assorus  and  Kis- 
sare  of  Damascius.  The  resemblance  in  these  names 
is  probably  even  closer  than  is  here  represented,  since 


OF    THE    CREATION.  61 

Sar  is  generally  read  Assnr  as  a  deity  in  later  times, 
being  an  ordinary  symbol  for  the  suj^reme  god  of  the 
Assyrians. 

So  far  as  can  be  made  out  from  the  mutilated  text, 
the  next  step  in  the  creation  of  the  universe  was  (as 
in  Damascius)  the  generation  of  the  three  great  gods, 
Anu,  Elum,  and  Hea,  the  Anus,  lllinus,  and  Aus  of 
that  writer.  Anu  Here  symbolizes  the  heaven,  Elum 
the  earth,  and  Ilea  the  sea.  ~' 

It  is  probable  that  the  inscription  went  on  to  relate 
the  generation  of  the  other  gods,  and  then  passed  to 
the  successive  acts  of  creation  by  which  the  world 
was  fashioned. 

The  successive- forms  Lakhmu  and  Lakhamu,  Sar 
and  Kisar,  are  represented  in  some  of  the  lists  of  the 
gods  as  names  or  manifestations  of  Anu  and  Anatu. 
These,  lists  were  compiled  at  a  time  when  a  school  of 
monotheists  had  risen  in  Chaldea,  and  an  attempt  was 
made  on  the  part  of  its  adherents  to  resolve  the  va- 
rious deities  of  the  popular  creed  into  forms  of  "  the 
one  god "  Anu.  In  each  case  there  appears  to  be  a 
male  and  female  principle,  which  principles  combine 
in  the  formation  of  the  universe. 

As  has  been  already  remarked,  the  conception  of  a 
male  and  female  principle  was  due  to  the  Semites. 
Hence  it  is  clear  that  the  system  of  cosmology  em- 
bodied in  these  Creation  tablets  was  of  Semitic  and 
not  Accadian  origin. 

The  resemblance  between  the  extract  from  Da- 
mascius and  the  account  in  the  Creation  tablet  as  to 


62  BABYLONIAN   LEGEND 

the  successive  stages  or  forms  of  the  Creation,  is 
striking,  and  leaves  no  doubt  about  the  source  of  the 
quotation  from  the  Greek  writer. 

The  three  next  tablets  in  the  Creation  series  are 
absent,  there  being  only  two  doubtful  fragments  of 
this  part  of  the  story.  Judging  from  the  analogy  of 
the  Book  of  Genesis,  we  may  conjecture  that  this  part 
of  the  narrative  contained  the  description  of  the 
creation  of  light,  of  the  atmosphere  or  firmament,  of 
the  dry  land,  and  of  plants.  One  fragment  which  pro- 
bably belonged  to  this  space  is  a  small  portion  of  the 
top  of  a  tablet  referring  to  the  fixing  of  the  dry  land ; 
but  it  may  belong  to  a  later  part  of  the  story,  since  it  is 
part  of  a  speech  to  one  of  the  gods.  This  fragment 
is — 

1.  At  that  time  the  foundations  of  the  caverns  of 
rock  [thou  didst  make]  ; 

2.  the  foundations  of  the  caverns  thou  didst  call 
[them]  (?) 

3.  the  heaven  was  named 

4.  to  the  face  of  the  heaven 


5.  thou  didst  give 


6.  a  man 

There  is  a  second  more  doubtful  fragment  which 
also  may  come  in  here,  and,  like  the  last,  relate  to 
the  creation  of  the  dry  land.  It  is,  however,  given 
under  reserve — 

1.  The  god  Khir  ...  si  ...  . 

2.  At  that  time  to  the  god  .... 

3.  So  be  it,  I  concealed  thee  .... 


ec 


o 


OF    THE    CREATION.  C3 

4.  from  the  day  tluat  thou  .... 

5.  angry  thou  didst  speak  .... 

6.  The  god  Assur  his  mouth  opened  and  spake,  to 
the  god  .... 

7.  Above  the  deep,  the  seat  of  ...  . 

8.  in  front  of  Bit-Sarra  which  I  have  made  .  .  • 

9.  below  the  place  I  strengthen  .... 

10.  Let  there  be  made  also  Bit-Lusu,  the  seat  .  . 

11.  Within  it  his  stronghold  may  he  build  and  .  . 

12.  At  that  time  from  the  deep  he  raised  .... 

13.  the  place  ....  lifted  up  I  made  .... 

14.  above  ....  heaven  .... 

15.  the  place  ....  lifted  up  thou  didst  make  . 
16 the  city  of  Assur  the  temples  of  the 

great  gods  .... 

17 his  father  Ann  .... 

18.  the  god  ....  thee  and  over  all  which  thy 
hand  has  made 

19 thee,  having,  over  the  eai'th  which  thy 

hand  has  made 

20 having,  Assur  which  thou  hast  called  its 

name. 

This  fragment  is  both  mutilated  and  obscure,  and 
it  is  more  than  doubtful  whether  it  has  anything  to 
do  with  the  Creation  tablets.  It  seems  rather  to  be 
a  local  legend  relating  to  Assur,  the  old  capital  of 
Assyria,  and  possibly  recording  the  legend  of  its 
foundation.  Bit-Sarra  or  E-Sarra,  "the  temple  of 
the  legions,"  was  dedicated  to  Ninip,  and  forms  part  of 
the  name  of  Tiglath-Pilescr  {Tuculti-pal-esara  "  Ser- 


64         .     ^         .BABYLONIAN  LEGEND 

vant  of  the  son  of  Bit-Sarra,"  i.e.  Ninip).  It  seems 
to  have  denoted  the  firmament,  the  "  legions "  or 
"  hosts  "  referring  to  the  multitudinous  spirits  of 
heaven.  The  Biblical  expression  "  the  Lord  of  hosts  " 
may  be  comp)nred. 

The  next  recognizable  portion  of  the  Creation 
legends  is  the  upper  part  of  the  fifth  tablet,  which 
gives  the  creation  of  the  heavenly  bodies,  and  runs 
parallel  to  the  account  of  the  fourth  day  of  creation 
in  Genesis. 

This  tablet  opens  as  follows : — 

Fifth  Tablet  of  Creation  Legend. 

Obverse. 

1.  (Anu)  made  suitable  the  mansions  of  the  (seven) 
great  gods. 

2.  The  stars  he  placed  in  them,  the  lumasi^  he  fixed. 

3.  He  arranged  the  year  according  to  the  bounds 
(or  signs  of  the  Zodiac,  Heb.  mazzaroth)  that  he  de- 
fined. 

4.  For  each  of  the  twelve  months  three  stars  he 
fixed. 

5.  From  the  day  when  the  year  issues  forth  unto 
the  close, 

6.  he  established  the  mansion  of  the  god  Mbiru, 
that  they  might  know  their  laws  (or  bonds). 

'  The  seven  "sheep  (or  oxen)  of  the  hero"  Tammuz  (Orion),  of 
which  the  first  was  "  the  ploiigh-hanclle,"  perhaps  Bcnehiash,  One  of 
the  others  was  "  tlic  shepherd- of  the  heavenly  flock  "  or  Arcturus. 


OF  THE  CREATION.  C5 

7.  That  tlioy  might  not  err  or  dcfloct  at  all, 

8.  the  mansion  of  Bel  and  Hea  he  established 
along  with  himself. 

9.  He  opened  also  the  great  gates  in  the  sides  of 
the  world ; 

10.  the  bolts  he  strengthened  on  the  left  hand  and 

on  the  right. 

11.  In  its  centre  also  he  made  a  staircase. 

12.  The  moon-god  he  caused  to  beautify  the  thick 
night. 

13.  He  appointed  him  also  to  hinder  (or  balance) 
the  night,  that  the  day  may  be  known, 

14.  (saying) :    Every  month,  without  break,   ob- 
serve thy  circle : 

15.  at  the  beginning  of  the  month  also,  when  the 
night  is  at  its  height. 

16.  (with)   the   horns   thou  announcest  that  the 
heaven  may  be  known. 

17.  On  the  seventh  day  (thy)  circle  (begins  to)  fill, 

18.  but  open  in  darkness  will  remain  the  half  on 
the  right  (?).' 

19.  At  that  time  the  sun  (will  be)  on  the  horizon 
of  heaven  at  thy  (rising). 

20.  (Thy  form)  determine  and  make  a  (circle  ? ). 

21.  (From  hence)  return  (and)  approach  the  path 
of  the  sun. 

22.  (Then)  will  the  darkness  return;  the  sun  will 

change. 

*  This  is  Dr.  Opport's  rendering  of  a  line  which  is  so  mutilated  as  to 
make  any  attempt  at  translation  extremely  doubtful. 

F 


e6  BABYLONIAN    LEGEND 

23 seek  its  roacl. 

24.  (Rise  and)  set,  and  judge  judgment. 

All  that  is  left  of  the  reverse  is  the  latter  half  of  the 
last  line  of  the  narrative,  and  the  colophon,  which 
runs  thus : — 

the  gods  on  his  hearing. 

Fifth  tablet  of  (the  series  beginning)  At  that  time 
above. 

Property  of  Assur-bani-pal  king  of  nations  king  of 
Assyria. 

This  fine  fragment  is  a  typical  specimen  of  the 
style  of  the  whole  series,  and  shows  a  marked  stage 
in  the  Creation,  the  appointment  of  the  heavenly  orbs. 
It  parallels  the  fourth  day  of  Creation  in  the  first 
chapter  of  Genesis,  where  Ave  read:  "And  God  said, 
Let  there  be  fights  in  the  firmament  of  the  heaven  to 
divide  the  day  from  the  night ;  and  let  them  be  for 
lights  in  the  firmament  of  the  heaven  to  divide  the 
day  from  the  night ;  and  let  them  be  for  signs,  and 
for  seasons,  and  for  days,  and  years : 
'  "  15.  And  let  them  be  for  lights  in  the  firmament  of 
the  heaven  to  give  light  upon  the  earth :  and  it  was  so. 

"  16.  And  God  made  two  great  lights;  the  greater 
light  to  rule  the  day,  and  the  lesser  fight  to  rule  the 
niffht :  he  made  the  stars  also. 

"17.  And  God  set  them  in  the  firmament  of  the 
heaven  to  give  light  upon  the  earth, 

"  18.  And  to  rule  over  the  day  and  over  the  night, 
and  to  divide  the  light  from  the  o';,rkness:  and  God 
saw  that  it  was  good. 


OF    THE    CREATION'.  67 

"  19.  And  the  evening  and  morning  were  the 
fourth  day." 

The  fragment  of  the  first  tablet  of  the  Creation 
series  was  introductory,  and  dealt  with  the  genera- 
tion of  the  gods  rather  than  the  creation  of  the  uni- 
verse, and  when  we  remember  that  the  fifth  tablet 
contains  the  Creation  given  in  Genesis  under  the 
fourth  day,  while  a  subsequent  tablet,  probably  the 
seventh,  gives  the  creation  of  the  animals  which,  ac- 
cording to  Genesis,  took  place  on  the  sixth  day,  it 
would  seem  that  the  events  of  each  of  the  days  of 
Genesis  were  recorded  on  a  separate  tablet,  and  that 
the  numbers  of  the  tablets  generally  followed  in  the 
same  order  as  the  days  of  Creation  in  Genesis,  thus : 
Genesis,  Chap  I. 

V.     1  &    2  agree  with  Tablet  1. 

Y.     3  to    5    1st  day      probably  with  tablet  2. 

V.     6  to   8    2nd  day     probably  with  tablet  3. 

V.     9  to  13    3rd  day     probably  with  tablet  4. 

V.  14  to  19    4th  day     agree  with  tablet  5. 

V.  20  to  23    5th  day     probably  with  tablet  6. 

V.  24  &  25    6th  day     probably  with  tablet  7. 

V.  26  and  following,  6th  and  7th  day,  probably 
with  tablet  8. 

The  assertion  with  which  the  fifth  tablet  begins 
may  be  compared  with  the  oft-repeated  statement  of 
Genesis,  after  each  act  of  creative  power,  that  "  God 
saw  that  it  was  good."  In  fact,  the  difference  be- 
tween the  expressions  used  by  the  Hebrew  and 
Assyrian  writers  seems  greater  than  it  really  is,  since 


08  BABYLONIAN    LEGEND 

the  Tvord  rendered  "  to  make  suitable  "  comes  from  a 
root  which  signifies  "pleasant"  or  "agreeable."  It 
may  be  noted  that  the  word  yuaddi  "  he  arranged  " 
or  "  appointed  "  in  the  third  line  has  the  same  root  as 
the  Hebrew  moddhim^  which  is  used  in  the  same  con- 
nection Gen.  i.  14  in  the  sense  of  "  seasons." 

We  next  come  to  the  creation  of  the  heavenly  orbs, 
and  just  as  the  book  of  Genesis  says  they  were  set 
for  signs  and  seasons,  for  days  and  years,  so  the  in- 
scription describes  that  the  stars  were  set  in  courses 
to  define  the  year.  The  twelve  constellations  or 
signs  of  the  zodiac,  and  two  other  bands  of  constella- 
tions are  referred  to,  corresponding  with  the  two  sets 
of  twelve  stars,  one  to  the  north  and  the  other  to  the 
south  of  the  zodiac,  which  according  to  Diodorus 
Siculus  played  a  prominent  part  in  Babylonian  astro- 
nomy. 

The  god  Nibiru  appears  in  the  astronomical  tablets 
as  one  of  the  stars.  Here,  however,  in  the  account 
of  the  Creation,  he  seems  to  be  the  deity  who 
specially  presided  over  the  signs  of  the  zodiac  and 
the  course  of  the  year,  and  in  a  hymn  to  the  Creator, 
which  will  be  translated  further  on,  he  takes  the 
place  of  the  classical  Fate,  and  determines  the  laws 
of  the  universe  generally,  and  of  the  stars  in  par- 
ticular. It  is  evident,  from  the  opening  of  the  in- 
scription on  the  first  tablet  of  the  great  Chaldean 
work  on  astrology  and  astronomy,  that  the  functions 
of  the  stars  were  according  to  the  Babylonians  to  act 
not  only  as  regulators  of  the  seasons  and  the  year. 


OF    TUB    CREATION.  69 

])iit  to  be  also  used  as  signs,  as  in  Genesis  i.  14, 
ibr  in  those  ages  it  was  generally  believed  that 
the  heavenly  bodies  gave,  by  their  appearance  and 
positions,  signs  of  events  which  were  coming  on  the 
earth. 

The  passage  given  in  the  eighth  line  of  the  inscrip- 
tion, to  the  effect  that  the  God  who  created  the  stars 
fixed  places  or  habitations  for  Bel  and  Hea  with  him- 
self in  the  heavens,  points  to  the  fact  that  Ann,  god 
of  the  heavens,  was  considered  to  be  the  creator  of 
the  heavenly  hosts ;  for  it  is  he  who  shares  with  Bel 
and  Ilea  the  divisions  of  the  face  of  the  sky,  which 
was  divided  into  three  zones.  Summer  was  the 
season  of  Bel,  autumn  of  Anu,  and  winter  of  Plea, 
the  season  of  spring  not  being  recognized  by  the 
Babylonians.  The  new  moon  also  was  called  Anu 
for  the  first  five  days,  Ilea  for  the  next  five,  and  Bel 
for  the  third. 

The  ninth  line  of  the  tablet  gives  us  an  insight 
into  the  philosophical  beliefs  of  the  early  Babylo- 
nians. They  evidently  considered  that  the  world 
was  drawn  together  out  of  the  waters,  and  rested  or 
reposed  upon  a  vast  abyss  of  chaotic  ocean  which 
filled  the  space  below  the  world.  This  dark  infernal 
lake  was  shut  in  by  gigantic  gates  and  strong  fiisten- 
ings,  which  prevented  the  floods  from  overwhelming 
the  world.  In  the  centre  was  a  staircase  which  led 
from  the  abyss  below  to  the  region  of  light  above. 

The  account  then  goes  on  to  describe  the  creation 
of  the  moon  for  the  purpose  of  beautifying  the  night 


70  BABYLONIAN    LEGEND 

and  regulating  the  calendar.  The  phases  of  the 
moon  are  recorded :  its  commencing  as  a  thin  cres- 
cent at  evening  on  the  first  day  of  the  month,  and 
its  gradually  increasing  and  travelling  further  into 
the  night.  It  will  be  noticed  that  it  is  regarded  as 
appointed,  in  the  language  of  the  Bible,  "  to  divide 
the  day  from  the  night,"  and  to  be  for  a  sign  and 
a  season.  The  exjoression  "judge  judgment "  may 
be  compared  with  the  expression  of  Genesis  (i.  18.) 
that  the  sun  and  moon  were  set  "to  rule  over  the 
day  and  over  the  night."  An  account  of  the  creation 
of  the  sun  probably  followed  upon  that  of  the  creation 
of  the  moon. 

The  creation  of  the  moon,  however,  is  placed  first 
in  accordance  with  the  general  views  of  the  Babylo- 
nians, who,  as  was  natural  in  a  j)eople  of  astro- 
nomers, honoured  the  moon  above  the  sun,  even 
making  the  sun-god  the  son  of  the  moon-god. 

The  details  of  the  creation  of  the  planets  and 
stars,  which  would  have  been  very  important  to  us, 
are  unfortunately  lost,  no  further  fragment  of  this 
tablet  having  been  recovered. 

The  colophon  at  the  close  of  the  tablet  gives  us, 
however,  part  of  the  first  line  of  the  sixth  tablet,  but 
not  enough  to  determine  its  subject.  It  is  probable 
that  this  dealt  with  the  creation  of  creatures  of  the 
water  and  fowls  of  the  air,  and  that  these  were  the 
creation  of  Bel,  the  companion  deity  to  Anu. 

The  next  tablet,  the  seventh  in  the  series,  is  pro- 
bably represented  by  a  curious  fragment,  which  was 


OF    THE    CREATION.  71 

found  by  Mr.  Smith  in  one  of  the  trenches  at  Kou- 
yunjik. 

This  fragment  is  like  some  of  the  others,  the  upper 
portion  of  a  tablet  much  broken,  and  only  valuable 
i'rom  its  generally  clear  meaning.  The  translation  is 
as  follows : 

1.  At  that  time  the  gods  in  their  assembly  created 


2.  They  made  suitable  the  strong  monsters 

3.  They  caused  to  come  living  creatures 

4.  cattleof  the  field,  beasts  of  the  field,  and  creep- 
ing things  of  the  field 

5.  They  fixed  for  the  living  creatures 

6 cattle  and  creeping  things  of  the  city 

they  fixed  

7 the  assembly  of  the  creeping  things, 

the  wliole  which  were  created 

8 which  in  the  assembly  of  my  family 

9  .  .  .  .  ,  and  the  god  Nin-si-ku  (the  lord  of 
noble  face)  joined  the  two  together 

10 to  the  assembly  of  the  creeping  things 

I  gave  life 

11 the  seed  of  Lakhamu  I  destroyed 

This  tablet  corresponds  with  the  sixth  day  of  Crea- 
tion in  Genesis  (i.  24-25) :  "And  God  said.  Let  the 
earth  bring  forth  the  living  creature  after  his  kind, 
cattle,  and  creeping  thing,  and  beast  of  the  earth  after 
his  kind :  and  it  was  so. 

"  And  God  made  the  beast  of  the  earth  after  his 


72  BABYLONIAN  LEGEND 

kind,  and  cattle  after  their  kind,  and  everything  that 
creepeth  upon  the  earth  after  his  kind :  and  God  saw 
that  it  was  good." 

The  Assyrian  tablet  commences  with  a  statement 
of  the  satisfaction  a  former  creation,  apparently  that 
of  the  monsters  or  whales,  had  given ;  here  referring 
to  Genesis  i.  23.  It  then  goes  on  to  relate  the  creation 
of  living  animals  on  land,  three  kinds  being  distin- 
guished, exactly  agreeing  with  the  Genesis  account, 
and  then  we  have  in  the  ninth  line  a  curious  reference 
to  the  god  Nin-si-ku  (one  of  the  names  of  Hea).  One 
of  Hea's  titles  was  "the  lord  of  mankind,"  and  Sir 
Henry  Rawlinsonhas  endeavoured  to  show  that  Eridu, 
the  city  of  Hea,  was  identical  ^vith  the  Biblical  Garden 
of  Eden.  We  may  here  notice  a  tablet  which  refers 
to  the  creation  of  man.  In  this  tablet,  K  63,  the  crea- 
tion of  the  human  race  is  given  to  Hea,  and  all  the 
references  in  other  inscriptions  make  this  his  work. 
As  in  Genesis,  so  in  these  cuneiform  tablets  the  Creator 
is  made  to  speak  and  to  address  the  objects  which  he 
calls  into  existence. 

The  next  fragment  was  supposed  by  Mr.  Smith  to 
relate  to  the  fall  of  man  and  to  contain  the  speech  of 
the  deity  to  the  newly-created  pair.  This,  however, 
is  extremely  doubtful,  as  will  appear  from  the  revised 
translation  below.  The  fragment  is  in  so  broken  a 
condition  that  almost  anything  may  be  made  out  of 
it.  It  is  possible  that  nothing  more  is  intended  by  it 
than  instructions  as  to  the  construction  of  an  image 
of  a  household  god  or  spirit  and  the  correct  mode  of 
worshijDping  it. 


OF  THE  GELATION,  73 

K  3364  obverse. 
(Many  lines  lost.) 

1.  The  whole  diiy  thy  god  thou  shalt  approach  (or 
invoke), 

2.  sacrifice,  the  prayer  of  the  mouth,  the  image 


3.  to  thy  god  a  heart  engraved thou  hast. 

4.  How  long  to  the  image  of  the  divinity, 

5.  supplication,  humility,  and  bowing  of  the  face, 

6.  fire  (?)  dost  thou  give  to  him,  and  bringest 
tribute, 

7.  and   in  reverence   also   with   me  thou  goest 
straight  ? 

8.  In  thy  knowledge  (?)  also  behold ;  in  the  tablets 
(writing) 

9.  worship  and  blessing  thou  exaltest. 

10.  Sacrifice  and  the  preservation  .  .  . 

11.  and  prayer  for  sin  .... 

12.  the  fear  of  the  gods  deserts  thee  (?)  not  .  .  .  . 

13.  the  fear  of  the  Anunnacithou  complctest  .  .  .  . 

14.  With  friend  and  comrade  speech  thou  makest 

15.  In  the  under-world  speech  thou  makest  to  the 
propitious  genii. 

1 6.  When  thou  speakest  also  he  will  give  .'  .  .  . 

17.  When  thou  trustest  also  thou  .... 

18.  ...  a  comrade  also  .... 

19 thou  trustest  a  friend  .  •  •  • 

20.  (In)  thy  knowledge  (?)  also 


74,  BABYLONIAN  LEGEND 

Reverse. 
(Many  lines  lost.) 

1.  in  the  presence  of  beauty  ....  tliou  didst 
speak 

2.  thy  beauty  .... 

3.  beauty  also  ....  the  female  spirit  (?) 

4.  An  age  thou  revolvest      .  .      his  enemies  ? 

5.  his  rising  ( ?)  he  seeks  ....  the  man  .... 

6.  with  the  lord  of  thy  beauty  thou  makest  fat  (?) 

7.  to  do  evil  thou  shalt  not  approach  him, 

8.  at  thy  illness  ....  to  him 

9.  at  thy  distress  .... 

The  next  fragment  is  a  small  one ;  it  is  the  lower 
corner  of  a  tablet  with  the  ends  of  a  few  lines.  Mr. 
Smith  connected  it  with  the  legend  of  the  fall  of  man, 
but  the  mention  of  the  god  Sar-tuli-elli,  "  the  king  of 
the  illustrious  mound,"  would  rather  indicate  that  it 
has  to  do  with  the  story  of  the  Tower  of  Babel.  As, 
however,  the  fragment  is  too  small  and  mutilated  to 
decide  the  question,  it  has  been  allowed  to  remain  in 
the  place  assigned  to  it  by  Mr.  Smith,  and  not  trans- 
ferred to  a  later  chapter. 

According  to  Sir  H.  Rawlinson,  "  the  holy  mound  " 
is  now  represented  by  the  ruins  of  Amrdn.  At  any 
rate,  it  stood  on  the  site  of  the  Tower  of  Babel  and 
was  dedicated  to  the  god  Anu.  Along  with  the  ad- 
joining buildings,  among  which  are  to  be  numbered 
the  Yoysil  palace  and  the  famous  hanging  gardens,  it 
formed  a  particular  quarter  of  Babylon,  enclosed 
within  its  own  wall  and  known  under  the  name  of 


OF  TEE  CREATION,  75 

Su-Anna,  the  "  Valley  of  Anu,"  which  Sir  II.  Rawlin- 
son  proposes  to  read  Khalann^,  and  identify  with  the 
Calneh  of  the  Old  Testament.  In  support  of  his 
reading  he  refers  to  the  statement  of  the  Septuagint 
in  Isaiah  x.  9. :  "  Have  not  I  taken  the  region  aljove 
Babylon  and  Khalanne,  where  the  tower  was  built?  " 

Obverse. 

1 seat  her  (?) 

2 all  the  lords 

3 his  might 

4 the  gods,  lord  of  the  mighty  hour  (?) 

5 lord  of  the  kingdom  magnified. 

6 mightily  supreme. 

Reverse. 

1 Hea  called^  to  his  men 

2 the  path  of  his  greatness 

3 any  god 

4 Sar-tuli-elli  (the  king  of  the  illustrious 

mound)  his  knowledge  (?) 

5 his  illustrious 

6 his  fear  (?)  Sar-tuli-eUi 

7 his  might 

8 to  them,  in  the  midst  of  the  sea 

9 thy  father  battle 

"We  may  conclude  this  chapter  with  a  fragment  of 
some  length,  which  Mr.  Smith  erroneously  supposed 
to  refer  to  the  Fall.     His  mistake  arose  from  the  im- 

*  The  word  used  here  is  Accudiaa  (^ba-an-an-mc). 


76  BABYLONIAN  LEGEND 

perfect  state  in  which  the  text  of  it  has  been  preserved, 
and  the  consequent  obscurity  of  its  reference  and 
meaning.  Dr.  Oppert  has  shown  that  it  really  contains 
a  hymn  to  the  Creator  Hea.  Before  the  commence- 
ment of  lines  1,  5,  11,  19,  27,  and  29  on  the  obverse, 
there  are  glosses  stating  that  the  divine  titles  com- 
mencing these  lines  all  apply  to  the  same  deity. 
These  explanatory  glosses  show  that  even  in  the 
Assyrian  time  the  allusions  in  the  original  text  Avere 
not  all  intelligible  without  the  help  of  a  commentary. 

Obverse. 

1.  The  god  of  (propitious)  Life (secondly) 

2.  who  established  light 

3.  their  j)recepts 

4.  Never  may  they  forsake  (their)  boundaries  .  .  . 

5.  The  god  of  illustrious  Life,  thirdly,  he  was 
called,  the  director  of  the  bright  (firmament), 

6.  the  god  of  good  winds,  the  lord  of  hearing  and 
obedience, 

7.  the  creator  of  lean  (?)  and  fat,  the  establisher  of 
fertility, 

8.  M^ho  has  brought  to  increase  them  that  were 
small  at  the  outset. 

9.  In  the  mighty  thickets  we  have  smelt  his  good 
wind. 

10.  May  he   command,    may  he  glorify,   may  he 
hearken  to  his  worshippers. 

11.  The  god  of  the  illustrious  Crown,  fourthly,  may 
he  quicken  the  dust ! 


OF  TUB  CBEATION.  77 

12.  Lord  of  the  illustnous  charm,  who  gives  life  to 

the  dead, 

13.  who  to  the  hostile  gods  has  granted  return, 

14.  the  homage  they  rendered  he  has  caused  the 
gods  his  foes  to  submit  to. 

15.  That  they  might  obey  (?)  he  has  created  man- 
kind, 

16.  the  merciful  one  with  whom  is  life. 

17.  May  he  establish,  and  never  may  his  word  be 
forgotten 

18.  in  the  mouth  of  the  black-headed  race  whom 

his  hands  created. 

19.  The  god  of  the  illustrious  incantation,  fifthly, 
may  his  foes  (?)  be  overthrown  (or  answered)  with 

hostile  curse  (?) 

20.  He  who  with  his  illustrious  incantation  has 
removed  the  curse  of  the  enemy. 

21.  The  God  the    Heart-knower,  who  knows  the 
hearts  of  the  gods,  who  fly  from  the  fear  of  him  : 

22.  the  doing  of  evil   they  caused  not   to  come 
forth  against  him. 

23.  He  who  establishes  the  assembly  of  the  gods, 
(who  knows)  their  hearts, 

24.  who  subdues  the  disobedient 

25.  who  directs  justice 

26.  who  (defends  ?)  sovereignty 

27.  The  god  of  prosperous  life,  (sixthly) 

28.  he  who  cuts  off  darkness  (?) 

29.  The  god  Sukhkhab  (?),  thhdly,  the  flock  (?)... 

30.  he  who  adds  unto  them 


78  BABYLONIAN  LEGEND 

Reverse. 

1 the  star 

2.  may  he  seize  that  which  has  the  head  in  the 
tail  (?  a  comet) 

3.  since  that  in  the  midst  of  the  sea  he  passed 
over 

4.  His  name  accordingly  (is)  Nibiru  (the  passer 
over),  the  possessor  ..... 

5.  may  he  (confirm)  the  precepts  (or  laws)  of  the 
stars  of  heaven. 

6.  Like   sheep   may    he   feed   the   gods   all    of 
them  ; 

7.  may  he  exorcise  the  sea,  its  treasures  may  he 
hedge  in  and  summon 

8.  among  men  hereafter  through  length  of  days. 

9.  May  he  also  remove  mischief  ;   may  he  over- 
come it  for  the  future. 

10.  Because  (all)  places  he  made,  he  pierced,  he 
strengthened. 

11.  Lord  of  the  world  is  his  name  called,  (even) 
father  Bel. 

12.  The  names  of  the  angels  he  gave  to  them. 

13.  Hea  also  heard,  and  his  liver  {i.  e.  anger)  was 
lulled, 

14.  (saying)  "  Since  that  his  men  he  has  quickened 
by  his  name, 

15.  he  like  myself  has  the  name  of  Hea. 

16.  The  bond  of  my  command  may  he  bring  to 
them  all,  and 


OF   THE  creation:  70 

17.  all  my  tereti  (lots  ?)  may  he  answer  [or  throw 
down] 

18.  by  the  fifty  names  of  the  great  gods." 

19.  His  fifty  names  they  pronounced  ;    they  re- 
stored his  precepts. 

20.  May  they  be  observed  and,  as  formerly,  may 
he  speak. 

21.  Unsearchable,  wise,  triumphantly  may  he  rule. 

22.  May  father  to  son  repeat  and  exalt  (them). 

23.  May  he  open  the  ears  of  shepherd  and  flocks. 

24.  May    (the    shepherd)    obey    Merodach,    Bel 
among  the  gods. 

25.  May  his  land  be  green,  may  he  himself  be  at 
peace. 

26.  Established    (is)    his    word,    unyielding    his 
command  ; 

27.  the  utterance  of  his  mouth  no  god  has  ever 
despised. 

28.  He  was  called  by  name  and  withdraws  not  his 
neck. 

29.  In  the  abundance  of  his  stren2;th  there  is  no 
god,  that  receives  for  him  his  crown. 

30.  Far-reaching  (is)  his  heart,  an  abyss  (is)  his 
stomach  : 

31.  Sin  and  cursing  before  him  disappear. 


In  a  second  copy  which  presents  several  variations 
lines  14  to  19  are  omitted. 

It  is  evident  that  this  hymn  to  the  Creator  ema- 
nated from  what  Sir  Henry  Rawlinson  has  termed 


80  BABYLONIAN   LEGTJND 

the  moTiotlieistic  party  among  the  ancient  Baby- 
lonians, and  that  the  speech' of  Hea  in  lines  14  to  19 
has  been  inserted  by  a  poet  who  did  not  belong  to  it. 
The  various  deities  of  the  popular  faith  are  all  re- 
solved into  the  one  supreme  God,  the  maker  of  the 
world  and  man,  who  was  worshipped  at  Babylon 
under  the  names  of  Bel,  "  the  Lord,"  and  Merodach 
the  sun-god,  at  Eridu  under  that  of  Hea  and  at 
Nipur  under  that  of  Anu.  The  gods  of  the  multi- 
tude are  said  to  be  only  the  fifty  names  of  the 
Creator.  To  him  is  ascribed  the  regulation  of  the 
stars,  the  naming  of  the  angels,  and  the  subjection  of 
the  subordinate  demi-gods,  and  marginal  notes 
expressly  state  that  the  several  titles  under  which 
the  Creator  is  addressed  on  the  obverse  of  the  tablets, 
all  belong  to  one  and  the  same  divinity. 

In  the  popular  mythology  the  part  of  the  Creator 
was  usually  assigned  to  Merodach.  Thus  we  find 
the  latter  deity  addressed  as  follows  in  a  mutilated 
bilingual  hymn  (K  2962  Obv.)  : — 

1.  [King]  of  the  land,  lord  of  the  world, 

2.  .  .  .  protector  of  heaven  and  earth, 

3.  firstborn  of  the  god  Hea, 

4.  the  restorer  of  heaven  and  earth, 

5.  .  .  .  mighty  lord  of  mankind,   king   of  the 
world. 

6.  .  .  .  the  god  of  gods, 

7.  (lord)  of  heaven  and  earth,  who  hast  no  equal, 

8.  companion  of  Anu  and  Bel, 

9.  the  merciful  one  among  the  gods, 


OF  TEE  CREATION.  81 

10.  the  merciful  who  raisest  the  dead  to  life, 

11.  Merodach,  the  king  of  heaven  and  earth, 

12.  the  king  of  Babylon,  the  lord  of  Bit-Saggil, 

13.  the  king  of  Bit-Zida,  the  lord  of  the  mighty 
temple  of  life, 

14.  heaven  and  earth  are  thine, 

15.  the  circuit  of  heaven  and  earth  is  thine, 

16.  the  charm  (to  produce)  life  is  thine, 

17.  the  philtre  of  life  is  thine, 

18.  the  Illustrious  King,  the  mouth  of  the  xibyss, 
is  thine  ; 

19.  mankind,  (even)  the  men  with  the  black  heads, 

20.  living  creatures,  as  many  as  are  called  by  a 
name,  as  exist  in  the  land, 

21.  the  four  quarters  of  the  world,  as  many  as 
there  are, 

22.  the  angels  of  the  hosts  of  heaven  and  earth,  as 
many  as  there  are,  (are  thine). 

In  these  references  to  the  names  of  the  living 
creatures  made  by  the  Creator  at  the  beginning  of 
the  world,  we  are  irresistibly  reminded  of  the  passage 
in  Genesis  ii.  19.,  where  we  read  that  "out  of  the 
ground  God  formed  every  beast  of  the  field  and 
every  fowl  of  the  air  ;  and  brought  them  to  Adam 
to  see  what  he  would  call  them  :  and  whatsoever 
Adam  called  every  living  creature,  that  was  the 
name  thereof." 

One  of  the  most  curious  statements  made  in  these 
hymns  is  that  the  race  of  men  created  by  the  deity 
was  black-headed.     The  same  race  of  men  is  men- 

6 


82  BABYLONIAN   LEGEND 

tioned  elsewhere  in  the  ancient  literature  of  the 
Accadians.  Thus  in  a  hj^mn  to  the  goddess  Gula, 
the  goddess  is  described  as  "  the  mother  who  bore 
the  men  of  the  black  heads,"  and  in  another  hymn 
the  sun-god  is  declared  to  "direct  the  men  of  the 
black  heads."  Sargon  of  Agan^  is  further  described 
as  ruling  over  "  all  the  men  of  the  black  heads,"  and 
in  imitation  of  this  mode  of  expression  Sennacherib 
in  later  days  speaks  of  having  overcome  "  all  the 
black-headed  race."  The  black-headed  race  of  Sen- 
nacherib, however,  was  the  Turanian  population  of 
Elam  and  the  adjoining  districts  on  the  east  of  Baby- 
lonia, whereas  it  is  plain  that  the  Accadian  hymns 
mean  by  the  black-headed  race  the  Accadian  people 
itself.  It  was  over  them  that  Sargon  of  Agane,  the 
Semite,  boasts  of  having  extended  his  sway,  though 
according  to  an  old  geographical  list  it  was  Sumer  or 
Shinar  rather  than  Accad,  which  was  inhabited  by 
the  people  of  "  the  black-face."  But  after  all  there 
is  no  contradiction  between  the  statements  of  Sen- 
nacherib and  of  the  hymns.  The  Accadians  be- 
longed to  the  same  race  as  the  Turanian  inhabitants 
of  Elam,  and  spoke  a  similar  language  to  theirs. 

Now  we  shall  find  in  the  account  of  the  exploits  of 
Dibbara,  which  will  be  translated  in  a  subsequent 
chapter,  that  the  black  race,  which  is  identified  with 
the  Accadians,  is  contrasted  with  the  people  of  Syria, 
while  in  the  bilingual  tablets,  the  black  race  is  simi- 
larly contrasted  with  the  white  race.  Hence  it  is 
clear  that  the  white  race  was  the  same  as  the  Syrians, 


OF   THE   CREATION.  83 

and  since  the  Syrians  were  Semites,  the  white  race 
must  have  been  synonymous  in  the  language  of  the  Ac- 
cadians  with  Semitic.  As  a  matter  of  fact,  the  Se- 
mites bclono;  to  the  wliite-skinned  division  of  man- 
kind,  and  were  accordingly  painted  yellow  by  the 
Egyptians.  The  Accadian  population,  on  the  other 
hand,  belonged  to  the  dark-skinned  division,  though 
it  is  not  necessary  to  suppose  them  to  have  been  as 
black  as  the  negro  or  the  "  blameless  Ethiopian."  In 
the  bilino;nal  tablets,  the  black  race  is  rendered  in 
Assyrian  by  the  word  Adamatu  or  "red-skins." 

A  popular  etymology  connected  this  word  Ada- 
matu with  the  word  Adamu  or  admu^  "  man,"  partly 
on  account  of  the  similarity  of  sound,  partly  because 
in  the  age  of  Accadian  suj^remaey  and  literature,  the 
men  par  excellence^  the  special  human  beings  made  by 
the  Creator,  were  the  dark-skinned  race  of  Accad. 
The  Accadian  Adam  or  "  man  "  was  dark ;  it  was  only 
when  the  culture  of  the  Accadians  had  been  handed 
on  to  their  Semitic  successors  that  he  became  fair. 

The  discovery  that  the  Biblical  Adam  is  identical 
with  the  Assyrian  Adamu  or  "man,"  and  that  the 
xVssyrian  Adamu  goes  back  to  the  first-created  man 
of  Accadian  tradition  who  belonged  to  the  black,  that 
is,  to  the  Accadian  race,  is  due  to  Sir  Henry  Rawlin- 
son.  He  has  also  suggested  that  the  contrast  between 
the  black  and  the  white  races,  between  the  Accadian 
and  the  Semite,  is  indicated  in  the  sixth  chapter  of 
Genesis,  where  a  contrast  is  drawn  between  the  daugh- 
ters of  men,  or  Adamu^  and  the  sons  of  God.     It  was 


84  BABYLONIAN   LEGEND 

owing  to  the  intermarriage  of  tlie  sons  of  God  with  the 
Adamites  that  the  evils  were  spread  which  brought 
down  upon  the  world  the  punishment  of  the  Deluge. 

It  was  Sir  Henry  Rawlinson  who  further  pointed 
out  that  the  Biblical  GA,n  Eden,  or  "  Garden  of  Eden," 
is  Gan-Duniyas  (also  called  Gun-duni),  a  name  under 
which  Babylonia  is  frequently  known  in  the  Assyrian 
inscriptions.  Gan-Duniyas  signifies  "  the  enclosure  " 
or  "fortress  of  the  god  Duniyas,"  a  deity  whose  na- 
ture and  attributes  are  still  obscure,  and  who  may  have 
been  merely  a  deified  monarch  of  the  country.  Two 
of  the  four  rivers  of  Paradise  are  the  two  great  rivers 
that  enclose  the  fruitful  plain  of  Babylonia,  the  Tigris, 
and  the  Euphrates.  The  Euphrates  was  called  Pur- 
rat,  or  "the  curving  water"  in  Accadian  from  its 
shape;  the  Tigris  was  known  under  the  name  of 
Masgugar,  "  the  current,"  Tiggar,  and  Idikna  or 
Idikla,  from  the  latter  of  which  comes  the  Hiddekhel 
of  Genesis,  with  prefixed  Accadian  hid,,  "river." 
Gihon  is  identified  with  the  Arakhtu  or  Araxes,  "the 
river  of  Babylon,"  which  flowed  westward  intp  the 
desert  of  Arabia  or  Gush,  though  Sir  H.  Rawlinson 
suggests  its  identity  with  the  modern  Jukhd,  which 
runs  past  the  site  of  Eridu,  while  Sargon  calls  Elam 
the  country  of  "  the  four  rivers."  ' 

The  tree  of  life  was  well  known  to  the  Accadians 

1  Since,  however,  a  bilingual  tablet  states,  that  the  pronunciation  of 
the  Accadian  word  for  "  the  desert  "  which  lay  on  the  west  side  of  the 
Euphrates  (where  Ur  was  built)  was  ecl'mna,  it  is  possible  that  "  the 
Garden  of  Eden  "  of  Genesis  may  be  the  cultivated  portion  of  edinna, 
"  the  desert,"  in  the  neighbourhood  of  Eridu. 


OF   THE  CREATION. 


•85 


and  the  Assyrians  after  them,  and  the  bas-reliefs  of 
Nineveh  frequently  present  us  with  a  representation 
of  it,  guarded  on  either  side  by  a  winged  cherub  who 
has  the  head  sometimes  of  a  man,  sometimes  of  an  eagle. 
The  tree  always  assumes  a  conventional  form,  and  since 
it  generally  bears  fir-cones  we  may  infer  that  the  Ac- 
cadians  brouo;ht  the  tradition  of  it  with  them  from  their 
original  seat  in  the  colder  mountainous  land  of  Media, 
where  the  fir  was  plentiful,  and  identified  it  with  the 


Sacred  Tkei:,  "k  i.ki^i:.  wim  a  ii  inhant  Cherubim, 
FKUM  Assyrian  Cvlinder. 

palm-tree  only  after  their  settlement  in  Chaldea.  An 
old  name  of  Babylon,  or  of  a  part  of  Babylon,  was 
Din-Tir,  "  the  life  of  the  forest,"  which  may  |X)ssibly 
have  some  connection  with  the  tree  of  life.  The  sjie- 
cial  spot,  however,  in  which  the  site  of  the  tree  of  life 
was  localized  was  close  to  the  city  of  Eridu,  now  re- 
presented by  Dhib  according  to  Sir  H.  Rawlirison, 
where  the  solar  hero  Tammuz  was  supposed  to  have 
received  the  death-blow  which  obliged  him  to  spend 
one  half  the  year  in  the  lower  M^orld. 

A  fragmentary  bilingual  hymn  speaks  thus  of  the 
sacred  spot,  and  of  the  tree  of  life  that  grew  therein : — 

1.  In  Eridu  a  dark  pine  grew,  in  an  illustrious 
place  it  was  phuited. 


86  BABYLONIAN   LEGEND 

2.  Its  (root)  was  of  white  crystal  whicli  spread 
towards  the  deep. 

3.  The  (shrine  ?)  of  Hea  (was)  its  pasturage  in 
Eridu,  a  canal  full  of  (water). 

4.  Its  seat  (was)  the  (central)  place  of  this  earth. 

5.  Its  shrine  (was)  the  couch  of  mother  Zicum, 
(the  mother  of  gods  and  men) . 

6.  The  (roof)  of  its  illustrious  temple  like  a  forest 
spread  its  shade ;  there  (was)  none  who  within  entered. 

7.  (It  was  the  seat)  of  the  mighty  mother  (Zicum), 
the  begetter  of  Anu. 

Eridu  was  the  special  seat  of  the  worship  of  Hea, 
and  was  often  known  as  "  the  good  city." 

The  flaming  sword,  which  according  to  Genesis 
guarded  the  approach  to  the  tree  of  life  is  vparalleled 
by  the  flaming  sword  of  Merodach,  which  is  explained 
to  be  the  lightning.  It  was  with  this  sword  which  is 
represented  on  the  monuments  as  having  the  form  of 
a  sickle  like  the  sword  of  the  Greek  hero  Perseus, 
that  Merodach  overthrew  the  dragon  and  the  powers 
of  darkness.  A  hymn  put  into  the  mouth  of  Mero- 
dach, thus  speaks  of  it : — 

The  sun  of  fifty  faces,  the  lofty  weaj)on  of  my 
divinity,  I  bear. 

The  hero  that  striketh  the  mountains,  the  pro- 
pitious sun  of  the  morning,  that  is  mine,  I  bear. 

My  mighty  weapon,  which  like  an  orb  smites  in  a 
circle  the  corpses  of  the  fighters,  I  bear. 

The  striker  of  mountains,  my  murderous  weapon 
of  Anu,  I  bear. 


OF   THE   OREATION.  87 

The  striker  of  mountains,  the  fish  with  seven  tails, 
that  is  mine,  I  boar. 

The  terror  of  battk^,  tlie  destroyer  of  rebel  lands, 
that  is  mine,  I  bear. 

The  defender  of  conquests,  the  great  sword,  the 
falchion  of  my  divinitj',  I  bear. 

That  from  whose  hand  the  mountain  escapes  not, 
the  hand  of  the  hero  of  battle,  which  is  mhie,  I  bear. 

The  delight  (?)  of  heroes,  m}''  spear  of  battle,  (I  bear). 

]\Iy  crown  which  strikes  against  men,  the  bow  of 
the  lightning,  (I  bear). 

The  crusher  of  the  temples  of  rebel  lands,  my  club 
and  buckler  of  battle,  (I  boar). 

The  lightning  of  battle,  my  weapon  of  fifty  h^ads, 
(I  bear). 

The  feathered  monster  of  seven  heads,  like  the 
huge  serpent  of  seven  heads,  (I  bear). 

Like  the  serpent  that  beats  the  sea,  (which  attacks) 
the  foe  in  the  face, 

the  devastator  of  forceful  battle,  lord  over  heaven 
and  earth,  the  weapon  of  (seven)  heads,  (I  bear). 

That  which  maketh  the  light  come  forth  like  day, 
god  of  the  East,  my  burning  power,  (I  bear). 

The  establisher  of  heaven  and  earth,  the  fire-god, 
who  has  not  his  rival,  (I  bear). 

Allusion  is  made  in  this  hymn,  it  will  be  noticed, 
to  a  fabulous  serpent  with  seven  heads,  which  beats 
the  sea  into  waves.  This  serpent  was  originally 
identictil  with  the  dragon  of  the  deep,  comliated  by 
Merodacli,  as  we  shall  learn  from  a  fragment  to  be 


88  BABYLONIAN  LEGEND 

translated  hereafter,  that  is  to  say  with  the  principle 
of  chaos  and  darkness,  called  Mummu  Tiamtu,  "the 
chaos  of  the  deep,"  in  the  account  of  the  creation. 
It  is  also  described  as  "  the  serpent  of  night,"  "  the 
serj^ent  of  darkness,"  "the  wicked  serpent,"  and  "the 
mightily  strong  serpent,"  epithets  which  show  that  it 
was  on  the  one  hand  the  embodiment  of  moral  evil, 
and  on  the  other  was  primitively  nothing  more  than 
the  darkness  destroyed  by  the  sun,  the  bright  power 


Sacred  Tree,  Seated  Figure  on  each  side,  and  Serpent  in 

BACKGROUND,    FROM   AN   EARLT    BaBTLONIAN    CYLINDER. 

of  day.  It  is  difficult  not  to  compare  the  serpent  of 
Genesis  with  this  serpent  of  Babylonian  mythology. 
No  Chaldean  legend  of  the  Fall  has  as  yet  been  found, 
but  when  we  remember  how  few  Chaldean  legends 
have  been  discovered,  and  that  even  for  these  we  are 
dependent  on  the  selection  and  copies  of  Assyrian 
scribes,  we  need  not  be  surprised  that  such  should  be 
the  case.  The  Babylonian  colouring  of  the  history 
in  Genesis,  the  fact  that  the  rivers  of  Paradise  are 
Babylonian  rivers,  and  that  the  tree  of  life  was  fa- 
miliar to  Babylonian  art  and  tradition,  make  it  pro- 
bable that  we  shall  yet  discover  the  Chaldean  version 
of  the  Fall  of  Man  as  soon  as  the  libraries  of  Babylonia 


OF   TEE   CREATION.  89 

have  been  explored.  Iiulced,  this  is  made  almost 
certain  by  the  existence  of  an  early  Babylonian  seal, 
now  in  the  British  Museum,  on  which  a  tree  is  repre- 
sented with  a  human  figure  seated  on  either  side  of 
it,  with  the  hands  stretched  out  towards  the  fruit,  and 
a  serpent  standing  erect  behind  one  of  them.  We  know 
that  the  devices  on  these  early  seals  were  taken  from 
the  popular  legends  and  myths.  It  must  be  admitted, 
however,  that  the  two  figures  seem  both  to  be  males. 
But  if  references  to  the  Fall  are  few  and  obscure, 
there  can  be  no  doubt  that  the  Sabbath  was  an  Ac- 
cadian  institution,  intimately  connected  with  the 
worship  of  the  seven  planets.  The  astronomical 
tablets  have  shown  that  the  seven-day  week  was  of 
Accadian  origin,  each  day  of  it  being  dedicated  to  the 
sun,  moon,  and  five  planets,  and  the  word  Sabbath 
itself,  under  the  form  of  Sabattu,  was  known  to  the 
Assyrians,  and  explained  by  them  as  "  a  day  of  rest 
for  the  heart."  A  calendar  of  Saint's  days  for  the 
month  of  the  intercalary  Elul  makes  the  7th,  14th, 
19th,  21st,  and  28th  days  of  the  lunar  month  Sabbaths 
on  which  no  work  was  allowed  to  be  done.  The 
Accadian  words  by  which  the  idea  of  Sabbath  is  de- 
noted, literally  mean,  "a  day  on  which  work  is  un- 
lawful," and  are  interpreted  in  the  bilingual  tablets 
as  signifying  "  a  day  of  peace  "  or  "  completion  of 
labours."  The  calendar  lays  down  the  following  in- 
junctions to  the  king  for  each  of  these  sabbaths  : — 
A  Sabbath  :  the  prince  of  many  nations 
the  flesh  of  animals  and  cooked  food  may  not  eat. 


90 


BABYLONIAN    LEGEND, 


The  garments  of  his  body  he  may  not  change. 
White  robes  he  may  not  put  on. 

Sacrifice  he  may  not  offer.  The  king  may  not  ride 
in  his  chariot.  • 

In  royal  fashion  he  may  not  legislate.  A  review 
of  the  army  the  general  may  not  hold. 

Medicine  for  his  sickness  of  body  he  may  not  apply. 

The  antiquity  of  this  text  is  evident  not  only  from 
the  fact  that  it  has  been  translated  from  an  Accadian 
original,  but  also  from  the  word  rendered  "prince," 


Merodach  attackikg  the  Serpent,  on  an  Assyrian  Cylinder,  in 
THE  Possession  of  Dr.  S.  Wells  Williams,  Newhaven. 

which  literally  means  "a  shepherd,"  and  takes  us 
back  to  the  early  times  when  the  Accadian  monarchs 
still  remembered  that  their  predecessors  had  been 
only  shepherd-chieftains. 

Before  concluding  this  chapter,  it  must  be  noted 
that  the  word  translated  "the  sea,"  in  lines  three  and 
seven  of  the  reverse  of  the  hymn  to  the  Creator,  is 
Tiamtu,  which,  as  we  have  seen,  was  the  name  applied 
to  the  deep,  upon  which  the  Babylonians  believed 
that  the  earth  rested,  and  out  of  which  it  had  been 
brouo^ht  into  existence. 


Chapter  YI. 

OTHEE  BABYLONIAN  ACCOUNTS  OF  THE 
CKEATION. 

Cuneiform  accounts  originally  traditions. — Variations. — Account  of 
Berosus. — Tablet  from  Cutha. — Translation. — Compo-ite  animals. — 
Eagle-headed  men. — Seven  brothers. — Destruction  of  men. — Seven 
wicked  spii'lts. — Mythical  explanation  of  lunai*  eclipses.-— Hymn  to  the 
God  of  Fire. — "War  in  heaven. — Tiamat-Merodach. — Tho  great 
drafi-on. — Parallel  Biblical  account. 

^^  HE  traditions  embodied  by  Accadians 
and  Assyrians  in  the  literature  of  which 
specimens  have  been  given  in  the  pre- 
ceding chapter,  had  been  handed  down 
by  word  of  mouth  through  many  generations,  and 
committed  to  writing  only  at  a  comparatively  late 
period.  "When  such  is  the  case,  traditions  are  naturally 
liable  to  vary,  sometimes  very  widely,  according  to 
the  period  and  condition  of  the  country.  Thus  many 
different  versions  of  a  story  arise,  and  there  can  be  no 
doubt  that  this  was  actually  the  case  with  the  Creation 
legends.  The  account  of  the  Creation  in  six  days  was 
not  the  only  account  of  the  Creation  current  among 


92  OTHEB   BABYLONIAN  ACCOUNTS 

the  inliabitants  of  Assyria  and  Babylonia.  It  was 
but  one  out  of  many  whicli  bad  slowly  grown  np 
among  tbe  peojDle,  and  been  finally  thrown  into  a 
literary  form.  The  story  of  the  Creation  transmitted 
through  Berosus  (see  chapter  iii.  pp.  34-36),  for  ex- 
ample, supplies  us  with  an  account  which  differs  en- 
tirely from  the  cuneiform  account  in  the  last  chapter  as 
well  as  from  the  Genesis  account,  and  some  fragments 
of  tablets  from  Kouyunjik  belonging  to  the  library 
of  Assur-bani-pal  give  a  copy,  mutilated  as  uSual,  of  a 
third  version  which  has,  however,  points  of  agreement 
with  the  account  of  Berosus.  This  legend,  of  which 
the  following  is  a  translation,  is  stated  to  be  copied 
from  a  tablet  at  Cutha. 

Legend  of  Creation  from  Cutha  tablet. 
(Many  lines  lost  at  commencement.) 

1 his  lord,  the  crown  of  the  gods  .... 

2.  the  spearmen  of  his  host,  the  spearmen  of  (his) 
host  .... 

3.  lord  of  those  above  and  those  below,  lord  of  the 
angels  .... 

4.  who  drank  turbid  waters  and  pure  waters  did 
not  drink  .... 

5.  who  with  his  flame,  as  a  weapon,  that  host  en- 
closed, 

6.  has  taken,  has  devoured. 

7.  On  a  memorial- stone  he  wrote  not,  he  disclosed 
not,  and  bodies  and  produce 


OF   TBE   CREATION.  93 

8.  in  the  earth  he  caused  not  to  come  forth,  and  I 
approached  him  not. 

9.  Warriors  with  the  bodies  of  birds  of  the  desert, 
men 

10.  with  the  faces  of  ravens, 

11.  these  the  great  gods  created, 

12.  in  the  earth  the  gods  created  their  city. 

13.  Tiamtu  gave  them  suck, 

14.  then'  life  (?)  the  mistress  of  the  gods  created. 

15.  In  the  midst  of  the  earth  they  grew  up  and 
became  strong,  and 

16.  increased  (?)  in  number, 

17.  Seven  kings,  brethren,  were  made  to  come  as 
begetters ; 

18.  six  thousand  in  number  were  their  armies. 

19.  The  god  Banini  their  father  was  king,  their 
mother 

20.  the  queen  was  Melili, 

21.  their  eldest   brother  who  went  before  them, 
Mcmangab  was  his  name, 

22.  their  second   brother  Medudu  was  his  name, 

23.  their  third  brother  ....  pakh  was  his  name, 

24.  their  fourth  brother  ....  dada  was  his  name, 

25.  their  fifth  brother  ....  takh  was  his  name, 

27.  their  sixth  brother  ....  ruru  was  his  name, 

28.  their  seventh  brother  ....   (rara)    was  his 
name. 

COLUJklN   II. 

(Many  lines  lost.) 
1 the  evil  curse  .... 


94  OTHER   BABYLONIAN   ACCOUNTS 

2.  The  man  liis  ■will  turned  .... 

3.  on  a  ....  1  arranged. 

4.  On  a  (tablet)  the  evil  curse  (which)  in  blood 
he  raised 

5.  (I  wrote  and  the  children  of)  the  generals  I 
urged  on. 

6.  Seven  (against  seven  in)  breadth  I  arranged 
them. 

7.  (I  established)  the  illustrious  (ordinances  ?) 

8.  I  prayed  to  the  great  gods 

9.  Istar,  .  .  .  .  ,  Zamama,  Anunit, 

10.  Nebo  ....  and  Samas  the  warrior, 

11.  the  son  of  (the  moon-god),  the  gods  that  go 
(before  me). 

12 he  did  not  give  and 

13.  thus  I  said  in  my  heart, 

14.  that.  Here  am  I  and 

15.  may  I  not  go  ...  .  (beneath)  the  ground; 

16.  may  I  not  go may  the  prayer 

17.  go  when  ....  my  heart, 

18.  may  I  renew,  the  iron  in  my  hand  may  I  take. 

19.  The  first  year  in  the  course  of  it 

20.  one  hundred  and  twent}^  thousand  soldiers  I 
sent  out,  and  among  them 

21.  not  one  returned. 

22.  The  second  year  in  the  course  of  it,  ninety 
thousand  I  sent  out,  and  not  one  returned. 

23.  The  third  year  in  the  course  of  it,  sixty 
thousand  seven  hundred  I  sent  out,  and  not  one  re- 
turned. 


OF  TUB   CREATION.  95 

24.  They  were  rooted  out,  they  were  smitten  with 
sickness;  I  ate, 

25.  I  rejoiced,  I  rested. 

26.  Thus  I  said  to  my  heart  that.  Here  am  I  and 

27.  for  my  reign  what  is  left  (to  rule  over)  ? 

28.  I  the  king,  am  not  the  replenisher  of  his  country, 

Column  III. 

1.  and  (I),  the  shepherd,  am  not  the  replenisher 
oi  his  people, 

2.  since  I  established  corpses,  and  a  desert  is  left. 

3.  The  whole  of  the  country  (and)  men  with  night, 
death  (and)  plague  I  cursed  it. 

4.  (I  afflicted  them)  as  many  as  exist. 
5 there  descended 

6 a  whirlwind. 

7 its  whirlwind  . 

8*. ^^11. 

9.  The  foundations  (of  the  earth  were  shaken  ?) 

10.  The  gods 

11.  Thou  didst  hind  and 

12.  and  they  were  bound  (?).... 

13.  Thou  protectedst 

14.  A  memorial  of 

15.  in  supplication  to  Ilea  .... 

16.  Illustrious  memorial  sacrifices  .... 

17.  Illustrious  tereti 

18.  I  collected;   the  children  of  the  generals   (I 

m*ged  on). 

19.  Seven  against  seven  in  breadth  I  arranged. 


96  OTEEB   BABYLONIAN   ACCOUNTS 

20.  I  established  the  illustrious  ordinances  (?) 

21.  I  prayed  to  (the  great)  gods, 

22.  Istar  ....  (Zamama,  Anunit,) 

23.  JSTebo  .  .  .  (and  the  Sun-god,  the  warrior,) 

24.  the  son  (of  the  Moon-god,  the  gods  who  go 
before  me). 

Column  IV. 
(Several  lines  lost  at  commencement.) 

1.  Thou  0  king,  viceroy,  shepherd,  or  any  one 
else, 

2.  whom  God  shall  call  to  rule  the  kingdom, 

3.  this  tablet  I  made  for  thee,  this  record-stone  I 
wrote  for  thee, 

4.  in  the  city  of  Cutha,  in  the  temple  of  Gallam, 

5.  in  the  sanctuary  of  Nergal,  I  leave  for  thee; 

6.  this  record-stone  see,  and, 

7.  to  the  words  of  this  record-stone  listen,  and 

8.  do  not  rebel,  do  not  fail, 

9.  do  not  fear,  and  do  not  curse. 

10.  Thy  foundation  may  he  establish ! 

11.  As  for  thee,  in  thy  works  may  he  make  splen- 
dour. 

12.  Thy  forts  shall  be  strong, 

13.  thy  canals  shall  be  full  of  water, 

14.  thy  papyri,  thy  corn,  thy  silver, 

15.  thy  furniture,  thy  goods, 

16.  and  thy  instruments,  shall  be  multiplied. 
(A  few  more  mutilated  lines.) 


OF    THE    CREATION. 


97 


Sacred  Tbee,  attendant  Fiolkics  and  Euji.i:  hi.  \iii:i>  Men,  fkom  thb 

6EAJL    OF    A    SlKIAN    ClllEF,   KINTU    CEKTUHT    B.C. 


This  is  a  very  obscure  inscription,  the  first  column, 
however,  forms  part  of  a  relation  similar  to  that  of 
Berosus  in  his  history  of  the  Creation  ;  the  beings  who 
were  killed  by  the  light,  and  those  with  men's  heads 
and  bird's  bodies,  and  bird's  heads  and  men's  bodies, 
agree  with  the  composite  monsters  of  Berosus,  while 
the  goddess  of  chaos,  Tiaratu,  who  is  over  them,  is  the 
same  as  the  Thalatth  of  the  Greek  writer.  It  may 
be  remarked  that  the  doctrine  of  the  Greek  philo- 
sopher, Anaximandcr,  that  man  has  developed  out 
oF  creatures  of  various  shape,  and  once  like  the  fish 
was  an  inhabitant  of  the  water,  is  but  a  reminiscence 
of  the  old  Babylonian  legend. 

The  relation  in  the  third  column  of  the  inscrip- 
tion is  difficult,  and  does  not  correspond  with  any 
known  incident.  The  fourth  column  contains  an 
address  to  any  future   king  who  should   read    the 


98  OTHER    BABYLONIAN  ACCOUNTS 

inscription  wliicli  was  deposited  in  the  temple  of 
Nergal  at  Cutha. 

It  is  possible  that  this  legend  was  supposed  to  be 
the  work  of  one  of  the  mythical  kings  of  Chaldea, 
who  describes  the  condition  and  history  of  the  world 
before  his  time. 

The  war  carried  on  against  the  monstrous  crea- 
tions of  Tiamtu,  described  in  this  myth,  was  but  one 
version  of  the  war  waged  against  Tiamtu,  or  Chaos, 
herself  by  the  sun-god  Merodach.  The  most  famous 
form  taken  by  the  story  of  this  war  was  that  .which 
described  the  attack  of  the  seven  wicked  spirits,  or 
storm-demons,  against  the  moon,  and  their  final 
discomfiture  by  the  bright  power  of  day.  This 
attack  was  a  primitive  attempt  to  account  for  lunar 
eclipses,  dressed  up  in  poetry,  and  may  be  compared 
with  the  Chinese  belief  that  when  the  moon  is 
eclif)sed  it  has  been  devoured  by  the  dragon  of  night. 
Similarly  the  Egyptians  told  how  Set  or  Typhon 
pursued  the  moon,  the  eye  of  Horus,  how  it  waned 
week  by  week  as  he  struck  it,  and  finally  passed  into 
eclipse  when  he  blinded  it  altogether.  According 
to  Hindu  legend,  the  immortal  head  of  the  serpent- 
demon  Rahu,  cut  ofi"  by  Vishnu  who  had  been 
informed  by  the  sun  and  moon  of  his  theft  of  the 
drink  of  immortality,  incessantly  pursues  the  two 
informers  in  order  to  devour  them,  and  a  Scandi- 
navian myth  makes  the  sun  and  moon  to  be  always 
pursued  by  two  wolves,  Skoll  and  Hati,  the  latter  of 
whom,  also  called  Maiiagarmr  or  dog  of  the  moon. 


OF  TUB   CREATION.  99 

will  at  the  end  of  the  times  swallow  up  the  chief 
luminary  of  night. 

Tablet  with  the  story  of  the  Seven  Wicked  Spirits. 

Column  I. 

1.  The  recurring  days^  are  the  wicked  gods. 

2.  The  rebellious  spirits,  who  in  the  lower  part 
of  heaven 

3.  had  been  created, 

4.  wrought  their  evil  work 

5.  devising  with  wicked  heads  (at)  sunset; 

6.  (like)  a  sea-monster  to  the  river  (they  marched). 

7.  Among  the  seven  of  them  the  first  was  a  scor- 
pion (or  fiery  sting)  of  rain. 

8.  The  second  was  a  thunderbolt  which  no  man 
could  face. 

9.  The  third  was  a  leopard  .... 

10.  The  fourth  was  a  serpent  .... 

11.  The  fifth  was  a  watch-dog  which  (rages)  against 
(his  foes). 

12.  The  sixth  was  a  raging  tempest  which  to  god 
and  king  submits  not. 

13.  The  seventh  was  the  messenger  of  the  evil  wind 
which  (Anu)  made. 

14.  The  seven  of  them  (are)  messengers  of  the  god 
Anu  their  king. 

*  The  seven  must  air  Hlhdt  of  Syria,  the  seven  days  between  Feb- 
ruary the  25th  and  March  3rd,  when  evil  spirits  arc  supposed  to  have 
special  power. 


100  OTHER   BABYLONIAN   ACCOUNTS 

15.  In  city  after  city  they  set  their  returning  feet. 

16.  The  raging  wind  which  (is)  in  heaven,  fiercely 
hath  been  bound  to  them. 

17.  The  fleecy  rain-clouds  (are  they)  which  in 
heaven  establish  cloudy  darkness. 

18.  The  lightning  of  the  tempest,  the  raging 
tempests  which  in  the  bright  day 

19.  establish  gloom,  are  they. 

20.  "With  evil  tempest,  baleful  wind,  they  began  : 

21.  the  storm  of  Rimmon,  that  was  their  might, 

22.  at  the  right  hand  of  Rimmon  did  they  march; 

23.  from  the  foundations  of  heaven  hke  lightning 
(they  darted), 

24.  (like)  a  sea-monster  to  the  river  in  front  they 
marched. 

25.  In  the  wide  heavens  the  seat  of  Anu  the  king 

26.  with  evil  purpose  did  they  abide,  and  a  rival 
they  had  not. 

27.  Then  Bel  of  this  matter  heard  and 

28.  the  word  sank  into  his  heart. 

29.  With  Hea  the  supreme  adviser  of  the  gods  he 
took  counsel,  and 

30.  Sin  (the  moon),  Samas  (the  sun),  and  Istar 
(Venus)  in  the  lower  part  of  heaven  to  direct  it  he 
had  appointed. 

31.  With  Anu  the  lordship  of  the  hosts  of  heaven 
he  made  them  share. 

32.  The  three  of  them,  those  gods  his  children, 

33.  night  and  day  he  had  established  ;  that  they 
break  not  apart, 


OF  TUB   CUBATION. 


101 


34.  he  urged  tliera. 

35.  Then  those  seven,  the  evil  gods, 

36.  in  the  lower  part  of  heaven  commencing, 

37.  before  the  light  of  Sin  fiercely  they  came, 

38^  the  hero  Samas  and  Rimmon  (the  god  of  the 
atmosphere)  the  warrior  to  their  quarters  returned  and 

39.  Istar  with  Anu  the  king  a  noble  seat 

40.  chooses  and  in  the  government  of  heaven  is 

glorious. 

Column  II.  . 

The  second  column,  which  is  much  mutilated  at 
the  beginning,  goes  on  to  describe  "  the  trouble  "  of 
the  moon-god,  how  "night  and  day  in  ecUpse,  in  the 
seat  of  his  dominion  he  sat  not."     But 


Merodacu  deliveuixo  the  Moon-god  from  the  evil  spirits; 
FROM  A  Babylonian  Cylinder. 

1.  The  wicked  gods  the  messengers  of  Anu  their 
king 

2.  devising  with  wicked  heads  assisted  one  another. 

3.  Evil  they  plotted  together. 

4.  From  the  midst  of  heaven  like  the  wind  on 
mankind  they  swooped. 


102  OTEEB   BABYLONIAN  ACCOUNTS 

5.  Bel  the  eclipse  of  the  hero  Sin 

6.  in  heaven  saw  and 

7.  the    god   to  his   messenger  the    god   Nusku 
(Nebo)  said: 

8.  "  My  messenger,  Nebo,  my  word  to  the  deep 
carry : 

9.  the   news  of  my   son  Sin   who  in   heaven  is 
grievously  eclipsed 

10.  to  the  god  Hea  in  the  deep  repeat."     Then 

11.  Nebo  the  word  of  his  lord  obeyed,  and 

12.  to  Hea  in  the  deep  descended  and  went. 

13.  To  the  prince,  the  supreme  •  councillor,  ■  the 
lord,  the  lord  of  mankind, 

14.  Nebo  the  message  of  his  lord  in  that  quarter 
at  once  repeated. 

15.  Hea  in  the  deep  that  message  heard,  and 

28.  his  lips  he  bit,  and  with  outcry  his  mouth  he 
filled. 

29.  Hea  his  son  the  god  Merodach  called,  and  the 
word  he  spake : 

30.  "  Go,  my  son  Merodach ! 

31.  the  light  of  the  sky,  my  son  Sin,  who  in  heaven 
is  grievously  eclipsed, 

32.  (in)  his  eclipse  from  heaven  is  departing. 

33.  Those  seven  wicked  gods,  serpents  ^  of  death, 
having  no  fear, 

*  This  is  the  Assyrian  translation.  The  Accadlan  original  has  sim- 
ply "  men  of  death."  The  lightnings  are  still  regarded  as  serpents  by 
the  Canadian  Indians  who  call  the  thunder  their  hissing  (Baring-Gould, 

"  Curious  Myths,"  ii.  p.  146). 
I 


Eaglk-headed  Man.     Frum  Nimroud  Sculpture. 


OF    THE    CREATION.  103 

34.  those  seven  wicked  gods,  who  like  a  Avhirlwind 

35.  (destroy)  the  hfe  of  mankind, 

36.  against  the  earth  like  a  storm  they  come  down. 

37.  In  front  of  the  bright  one  Sin  fiercely  they  came, 

38.  the  hero  Samas  and  Kimmon  the  warrior,  to 
their  quarters  (returned), 

39.  (I star,  with  Anu  the  king,  an  illustrious  seat 
chooses,  and  in  the  dominion  of  heaven  is  glorious). 

Most  of  the  remainder  of  the  legend,  consisting  of 
some  forty  lines,  is  unfortunately  lost,  owing  to  a 
fracture  of  the  tablet.  What  is  left,  however,  shows 
that  Merodach,  "  the  brilliance  of  the  sun,"  for  such 
is  the  meaning  of  his  name,  who  always  appears  in 
the  Accadia!!  hymns  as  a  kind  of  Babylonian  Prome- 
theus and  universal  benefactor,  comes  to  the  help  of 
the  "  labouring  "  moon,  and  "  awe  "  goes  before  him. 
Dressed  in  "  glistening  armour  of  unsoiled  cloths  and 
broad  garments,"  he  enters  "  the  gate  of  the  palace," 
"  a  king,  the  son  of  his  god,  who,  like  the  bright  one, 
the  moon -god,  sustains  the  life  of  the  land,"  and  there 
with  a  helmet  of  "  light  like  the  fire  "  upon  his  head, 
successfully  overthrows  the  sevep  powers  of  darkness. 
The  poem  concludes  with  a  prayer  that  they  may 
never  descend  into  the  land,  and  traverse  its  borders. 

In  this  story,  which  differs  again  from  all  the  others, 
Bel  is  suj^posed  to  place  in  the  heaven  the  Moon, 
Sun,  and  Venus,  the  representative  of  the  stars.  The 
details  have  no  analogy  with  the  other  stories,  and 
this  can  only  be  considered  a  poetical  myth  of  the 
Creation. 


104  OTHER    BABYLONIAN    ACCOUNTS 

This  legend  is  part  of  the  sixteenth  tablet  of  the 
series  on  evil  spirits ;  but  the  tablet  contains  other 
matters  as  well,  the  legend  apparently  being  only- 
quoted  in  it.  There  is  another  remarkable  legend  of 
the  same  sort  in  praise  of  the  fire-god,  on  another  tablet 
of  this  series  published  in  "Cuneiform  Inscriptions," 
vol.  iv.  p.  15.  The  whole  of  this  series  concerns  the 
wanderings  of  the  god  Merodach,  who  goes  about  the 
world  seeking  to  remove  curses  and  spells,  and  in 
every  difficulty  applying  to  his  father  Hea  to  learn 
how  to  combat  the  influence  of  the  evil  spirits,  to 
whom  all  misfortunes  were  attributed. 

The  seven  evil  spirits  illustrate  well  the  way  in 
which  a  moral  signification  may  come  to  be  attached 
to  what  was  originally  a  purely  physical  myth.  They 
are  frequently  mentioned  in  the  literature  of  ancient 
Accad.  Thus  the  twenty-third  book,  on  eclipses  of 
the  moon,  of  the  great  work  on  astronomy  compiled 
for  Sargon  of  Agan^,  states  that :  "  When  the  moon 
shall  describe  a  section  (in)  the  upper  circle  (of  its 
revolution),  the  gods  of  heaven  and  earth  bring  about 
dearth  of  men  (and)  their  overthrow ;  and  (there  is) 
eclipse,  inundation,  sickness,  (and)  death;  the  seven 
great  spirits  before  the  moon  are  broken."  Else- 
where, an  Accadian  hymn,  which  has  an  interlinear 
Assyrian  translation  attached  to  it,  speaks  as  follows 
of  these  dreaded  spirits : — 

1.  Seven  (they)  are,  seven  they  (are). 

2.  In  the  abyss  of  the  deep  seven  they  (are). 
?).  The  splendours  of  heaven  (arc)  those  seven. 


OF    THE    CREATION,  105 

4.  In  the  auyss  of  the  deep,  (in)  a  palace,  (was) 
their  growth. 

5.  Male  they  (are)  not,  female  they  (are)  not.  [The 
Accadian  text,  in  accordance  with  the  respect  paid  to 
women  in  Accad,  reverses  this  order.] 

6.  As  for  them,  the  deep  (is)  their  binder. 

7.  Wife  they  have  not,  son  is  not  born  to  them. 

8.  Reverence  (and)  kindness  know  they  not. 

9.  Prayer  and  supplication  hear  they  not. 

10.  (Among)  the  thorns  (?)  on  the  mountain  (was) 
their  growth. 

11.  To  Hea  are  they  foes. 

12.  The  throne-bearers  of  the  gods  (are)  they. 

13.  Destroying  the  roads  on  the  paths  are  they  set. 

14.  Wicked  (are)  they,  wicked  (are)  they; 

15.  seven  (are)  they,  seven  (are)  they,  seven  twice 
again  (are)  they. 

Another  Accadian  poet,  who  lived  at  Eridu,  the 
supposed  site  of  Paradise,  at  the  junction  of  the  Tigris 
and  Euphrates,  has  left  another  account  of  the  Seven 
wicked  spirits  in  the  hymn  to  the  fire-god  mentioned 
above.     He  says  of  them : — 

1.  0  god  of  fire,  those  seven  how  were  they  be- 
gotten, how  grew  they  up  ? 

2.  Those  seven  in  the  mountain  of  the  sunset  were 

born ; 

3.  those  seven  in  the  mountain  of  the  sunrise  gi-ew 

up. 

4.  In  the  deep  places  of  the  earth  have  they  their 

dwelling. 


106  OTHER   BABYLONIAN  ACCOUNTS 

5.  In  tlie  high  places  of  the  earth  have  thev  their 
name. 

6.  As  for  them,  in  heaven  and  earth  wide  is  their 
habitation. 

7.  Among  the  gods  their  couch  they  have  not. 

8.  Their  name  in  heaven  (and)  earth  exists  not. 

9.  Seven  they  (are) ;  in  the  mountain  of  the  sun- 
set do  they  rise, 

10.  Seven  they  (are) ;  in  the  mountain  of  the  sun- 
rise did  they  set. 

11.  In  the  deep  places  of  the  earth  did  they  rest 
their  feet. 

12.  On  the  high  places  of  the  earth  do  they  lift 
up  their  head. 

13.  As  for  them,  goods  they  know  not,  in  heaven 
(and)  earth  are  they  not  learned. 

Merodach  is  then  ordered  to  fetch  "  the  laurel,  the 
baleful  tree  that  breaks  in  pieces  the  incubi,  the  name 
whereof  Hea  remembers  in  his  heart,  in  the  mighty 
enclosure,  the  girdle  of  Eridu,"  in  order  that  the  seven 
evil  spirits  may  be  driven  away.  Can  this  laurel-tree 
be  the  tree  of  the  knowledge  of  good  and  evil?  It 
must  be  remembered  that  Hea  was  "the  lord  of  wis- 
dom," and  under  the  form  of  a  fish  as  Oannes  or  Hea 
Klian  was  supposed  to  have  ascended  from  the  Per- 
sian Gulf,  and  taught  the  primitive  Babylonians  the 
elements  of  culture  and  civilization. 

At  the  head  of  the  seven  evil  spints  stood  Tiamtu, 
the  representative  of  chaos  and  darkness.  One  of  the 
most  remarkable  Babyhmian  legends  yet  discovered  is 


OF   THE  CREATION.  107 

one  which  tells  of  the  priraccval  struggle  between 
Tiamtu  and  Merodach,  between  light  and  darkness  or 
good  and  evil,  and  which  does  but  embody-  in  a  new 
shape  the  conception  which  found  expression  in  the 
myth  of  the  war  against  the  moon.  The  tablets  which 
contain  this  legend  are  unfortunately  in  a  very  frag- 
mentary condition. 

The  first  of  these  is  K  4832,  too  mutilated  to 
translate ;  it  contains  speeches  of  the  gods  before  the 
war. 

The  second  fragment,  K  3473,  contains  also 
speeches,  and  shows  the  gods  preparing  for  battle. 
It  is  so  terribly  broken  that  translation  is  impossible, 
and  all  that  can  be  made  out  is  a  line  here  and 
there. 

The  third  fragment,  K  3938,  is  on  the  same  sub- 
ject ;  some  lines  of  this  give  the  following  general 
meaning : — 

1.  winged  thunderbolts  .... 

2.  fear  he  made  to  carry  .   .  .  . ' 

3.  their  sight  very  great  ( ?)  .  .  .  . 

4.  their  bodies  may  he  destroy  and  .... 

5.  he  raised;  it  was  suitable,  the  strong  ser- 
pent .... 

6.  Udgallum,  Urbat'  and  the  god  .... 

7.  days  arranged,  five  (?).... 

8.  carrying  weapons  unyielding  .... 

9.  her  breast,  her  back  .... 

^  A  constellation  whicli  rose  holiacallj  in  Marchesvan  or  October. 
The  word  means  "  Do"r  of  death." 


108  OTHEB   BABYLONIAN   ACCOUNTS 

10.  flowing  (?)  and  first  .... 

11.  among  the  gods  collected  .... 

12.  the  god  Kingu  subdued  .... 

13.  marching  in  front  before  .... 

14.  carrying  weapons  thou  .   .  . 

15.  upon  war  .... 

16.  his  hand  appointed  .... 

There  are  many  more  similar  broken  lines,  and  on 
the  other  side  fragments  of  a  speech  by  some  being 
who  desires  Tiamtu  to  make  war. 

All  these  fragments  are  not  sufficiently  complete  to 
allow  us  to  translate  them  with  certainty,  or  even  to 
ascertain  their  order. 

The  fourth  fragment,  K  3449,  relates  to  the  making 
of  weapons  to  arm  the  god  who  should  meet  in  war 
the  dra2:on. 

This  reads  with  some  doubt  on  account  of  its 
mutilation : 

1.  The  scimitar  he  had  made  the  gods  saw 

2.  and  they  saw  also  the  bow  how  it  had  been 
stored  up. 

3.  The  work  he  had  wrought  (on  his  shoulder) 

4.  he  raised  and  Anu  in  the  assembly  of  the  gods 

5.  kissed  the  bow ;  it  (he  addressed), 

6.  and  he  spake  of  the  bow  thus  (and  said) 

7.  The  illustrious  wood  I  have  drawn  out  once 
and  twice, 

8.  thrice  also,  her  punishment  the  star  of  the  bow 
in  heaven  (shall  effect) 

9.  and  I  have  made  (it)  the  protection  (of  mankihd). 


OF  THE    CREATION', 


109 


10.  From  the  choice  of  . 

11.  and  place  Lis  throne 


The  next  fragment  or  collection  of  fragments  gives 


BjiL    iiKCOUNTliUINO    TIIL;    DuAOU.N  J     lliOM 
BaBYLOMAN    ClLINUEK. 


the  final  struggle  between  Tiamtu  and  Bel  Mcrodach. 
The  saparu^  or  sickle-shaped  sword,  is  always  rej^rc- 
sented  both  in  the  sculptures  and  inscriptions  as  a 
weapon  of  Bel  Merodach  in  this  war. 

Sixth  Fragment. 

1 he  fixed  it  ...  . 

2.  the  weapon  with  his  right  hand  he  took 

3 and  the  quiver  from  his  hand  he  hung, 

4.  and  he  hurled  the  lightning  before  him, 

5.  heat  filled  his  body. 

6.  He  made  also  the  scimitar  (to  produce)  calm 
in  the  midst  of  the  sea  (Tiamtu). 

7.  The  four  winds  he  imprisoned  that  they  might 
come  forth  from  its  calm, 

8.  the  South,  the  North,  the  East,  and  the  West 
winds. 

9.  His  hand  caused  the  scimitar  to  approach  the 
bow  of  his  father  Anu. 


110  OTHEB    BABYLONIAN  ACCOUNTS 

10.  He  created  the  evil  wind,  the  hostile  wind,  the 
tempest,  the  storm, 

11.  the  four  winds,  the  seven  wmds,  the  whirlwind, 
the  unceasing  wind. 

12.  He  sent  forth  also  the  winds  he  had  created, 
seven  of  them ; 

13.  into  the  midst  of  the  sea  (Tiamtu)  they  were 
launched  to  disturb,  they  came  after  him. 

14.  He  lifted  up  the  weapon,  the  thunderbolt,  his 
mighty  weapon ; 

15.  in  a    chariot  that  sweeps  away  all  in  front, 
which  gives  rest,  he  rode. 

16.  He  fixed  it  and  four  yoke-thongs  on  its  pole  he 
hung, 

17 the  unyielding,  the   overwhelming,  he 

that  pursues  her. 

18 with  their  sting  bringing  j)oison 

19 sweeping  away  knowledge  (?) 

20 destruction  and  fighting. 

(Several  other  fragmentary  lines.) 

Keverse. 

1.  Unprevailing   (is)  thy  troop;    may  thy   arms 
strike  their  bodies ! 

2.  I  also  stand  firm,  and  with  thee  make  battle. 

3.  Tiamtu  (the  sea)  on  hearing  this 

4.  as'beforeused  spells,  she  changed  her  resolution. 

5.  Tiamtu  also  raised  herself;  warily  she  ascended. 

6.  At  the  roots  fully  she  grounded  (her)  founda- 
tions. 


OF  THE   CREATION.  Ill 

7.  She  told  over  the  spell;  she  determined  return 
(to  chaos), 

8.  and  the  gods  for  the  war  asked  for  themselves 
their  weapons. 

9.  Then  Tiamtu  attacked  the  prince  of  the  gods, 
Merodach, 

10.  who  had  made  charms  as  for  coml)at  for  the 
conflict  in  battle. 

11.  Then  Bel  made  sharp  his  scimitar;  he  smote 
her. 

12.  The  evil  wind  that  seizes  behind  from  before 
him  fled. 

13.  And  Tiamtu  opened  her  mouth  to  swallow  him. 

14.  The  evil  wind  he  made  to  descend  so  that  she 
could  not  close  her  lips ; 

15.  the  force  of  the  wind  her  stomach  filled,  and 
IG.  she  was  sickened  in  heart,  and  her  mouth  it 

distorted. 

17.  She  bit  the  shaft  (of  the  sword);  her  stomach 
failed ;  ^ 

18.  her  inside  it  cut  asunder,  it  conquered  the  heart; 

1 9.  it  consumed  her,  and  her  life  it  ended. 

20.  Her  death  he  completed,  over  her  he  fixes  (it). 

21.  When  Tiamat  their  leader  he  had  conquered, 

22.  her   ranks  he  broke,  her  assembly  was  scat- 
tered ; 

23.  and  the  gods  her  helpers  who  went  beside  her 

24.  returned  in  fear,  they  fled  back  behind  them. 

25.  They  fled  and  feared  for  their  life. 

*  Coaiparo  Jcr.  li.  31. 


112  OTEEE  BABYLONIAN  ACCOUNTS 

26.  They  are  companions  in  flight,  powerless. 

27.  He  trampled  on  them  and  their  weapons  he 
broke. 

28.  Like  a  scimitar  are  they  laid,  and  as  in  dark- 
ness they  sat.  ft 

29.  (They  seek)    their  quarters,  they  are  full  of 
grief; 

30.  what  was  left  they  take  away,  the}^  pull  back 
like  a  rope, 


MiiEODACH,  OR  Bel,  Au:,i^^  loii  the  Conflict  with  the 
Dkagon;  from  Assyrian  Ctlinder. 

31 .  and  elevenfold  offspring  from  fear  they  produce 

32.  (Through)  the  flood  the  demons  go  (all  of 
them?). 

33.  He  laid  the  hostility,  his  hand  .... 

34.  part  of  their  opposition  under  him  .... 

35.  and  the  god  Kingu  again  .... 

Again  the  main  difiiculty  arises  from  the  frag- 
mentary state  of  the  documents,  it  being  impossible 
even  to  decide  the  order  of  the  fragments.  It  ap- 
pears, however,  that  the  gods  have  fashioned  for  them 
a  scimitar  and  a  bow  to  fight  the  dragon  Tiamtu,  and 


OF   THE  creation:  113 

Anu  proclaims  great  honour  (fourth  fragment,  lines 
7  to  11)  to  any  of  the  gods  who  will  engage  in 
battle  with  her.  Bel  or  Merodach  volunteers,  and 
goes  forth  armed  with  these  weapons  to  fight  the 
dragon.  Tiamtu  is  encouraged  by  one  of  the  gods 
who  has  become  her  husband,  and  meets  Merodach 
in  battle.  The  description  of  the  fight  and  the  subse- 
quent tiiumph  of  the  god  are  very  fine,  and  remark- 
ably curious  in  their  details,  but  the  connection 
between  the  fragments  is  so  uncertain  at  present 
that  it  is  better  to  reserve  comment  upon  them  until 
the  text  is  more  complete.  The  scimitar  with  which 
Merodach  is  armed  is  shown  by  the  cylinders  and 
bas-reliefs  to  have  been  of  the  shape  of  a  sickle,  and 
is  therefore  the  same  as  the  harpS  or  khereb  with  Avhich 
the  Greek  hero  Perseus  was  armed  when  he  went 
forth  to  fight  against  the  dragon  of  the  sea  at  Joppa. 
The  dragon  itself,  according  to  the  representations  of 
the  monuments,  was  a  composite  monster,  with  the 
tail,  horns,  claws,  and  wings  of  the  media3val  devil. 
The  Avhole  war  between  the  powers  of  good  and  evil, 
chaos  and  order,  finds  its  parallel  in  the  war  be- 
tween Michael  and  the  dragon  in  Revelation  xii. 
7  to  9,  where  the  dragon  is  called  "  the  great  dragon, 
that  old  serjDent,  called  the  devil  and  Satan,  which 
deceiveth  the  whole  world."  This  description  is 
strikingly  like  the  impression  gathered  from  the 
fragments  of  the  cuneiform  story ;  the  dragon  Tiamtu 
who  fought  against  the  gods,  and  whose  fate  it  was  to 
be  conquered  in  a  celestial  war,  closely  corresponds 

I 


114      BABYLONIAN  LEGEND   OF  CREATION. 

in  all  essential  points  with  the  dragon  conquered  by 
Michael.  That  the  dragon  originally  symbolized  the 
sea  is  one  proof  out  of  many  that  the  Accadians  were 
a  seafaring  people,  well  acquainted  with  the  terrors 
of  the  deep,  when  the  waves  conspire  with  the  storm- 
clouds,  those  seven  evil  spirits,  to  throw  all  nature 
once  more  into  its  primeval  anarchy. 


Fight  between  Bel  and  the  Dragon, 
fEOM  Babylonian  Cxlindeb. 


Chapter  YII. 

THE  SIN   OF   THE  GOD  ZU. 

God  Zu. — Obscurity  of  legend. — Translation. — Sin  of  Zu. — 
Anger  of  the  gods. — Speeches  of  Anu  to  llimraon. — Kimmon's 
answer. — Speech  of  Anu  to  Nebo. — Answer  of  Nebo. — Lugal-turda. — 
Changes  to  a  bird. — The  Zu  bird. — Bird  of  prey. — Lugal-turda  lord  of 
Amarda. — Prometheus. 

|MONG  the  legends  of  the  gods,   com- 
panion stories  to   the  accounts  of  the 
Creation  and  Deluge,  one  of  the  most 
curious  is  the  legend  of  the  sin  com- 
mitted by  the  god  Zu. 

This  legend  stands  quite  alone,  its  incidents  and 
its  principal  actor  being  otherwise  almost  unknown 
from  cuneiform  sources.  Only  one  copy  of  the  story 
has  at  present  been  detected,  and  this  is  in  so  muti- 
lated a  condition  that  it  cannot  be  connected  with 
any  other  of  the  legends.  It  belongs  to  the  same 
cycle  of  myths  as  the  myth  of  the  exploits  of  Dibbaraj 
which  will  be  given  in  the  next  chapter. 

The  principal  actor  in  the  legend  is  a  god  named 
Zu,  the  name  being  found  in  all  the  three  cases  of 


116  TEE   SIN   OF   THE   GOD   ZZf. 

an  Assyrian  noun  Zu,  Za,  and  Zi.  Analogy  wonld 
lead  us  to  infer  that  the  name  had  been  borrowed  by 
the  Assyrians  from  the  Accadians,  as  well  as  the 
story  with  which  it  is  connected. 

Mr.  Smith  comjDared  the  legend  with  that  of  the 
mutilation  of  Uranus  by  his  son  Kronus,  and  with 
the  history  of  the  outrage  of  Ham  on  his  father  Noah ; 
but  its  real  analogue  is  the  myth  of  Prometheus,  the 
benefactor  of  men,  who  stole  the  fire  of  heaven  for 
their  sake,  and  brought  upon  himself  the  anger  and 
punishment  of  Zeus.  It  contains  two  difiicult  words, 
partsi  and  tereti.  The  first  is  ambiguous,  meaning 
either  "  oracles  "  or  "  shrines,"  but  since  it  is  coupled 
with  dup-simi^  "  tablets  of  destiny,"  it  is  probably  to 
be  rendered  "  oracles."  Tereti  is  very  obscure. 
The  sun-god  is  called  "  the  lord  of  tereti^'''  and  the 
word  occurs  in  the  hymn  to  the  Creator,  Rev.  17 
(p.  79),  where  also  it  is  united  with  partsi^ 
"  command "  or  "  oracle."  It  may  signify  "  lots." 
The  tablets  of  destiny,  stolen  by  Zu,  for  the 
benefit,  apparently,  of  mankind,  formed  the  vault  of 
the  palace  of  the  under- world.  We  may  compare  the 
books  which  are  to  be  opened  on  the  day  of  judgment 
in  Dan.  vii.  10,  and  Rev.  xx.  12. 

The  tablet  containing  the  account  of  the  sin  of 
Zu,  K  3454,  in  the  Museum  collection,  originally 
contained  four  columns  of  text,  each  column  having 
about  sixty  lines  of  writing.  The  first  and  fourth 
columns  are  almost  entirely  lost,  there  not  being 
enough  anywhere  to  translate  from.     The  mutilation 


THE   SIN   OF  TUE   GOD   ZTT.  117 

of  the  text  seriously  adds  to  the  difficulties  of  trans- 
lation. 

The  single  fragment  preserved,  belonging  to  the 
first  column,  mentions  some  being  who  was  the  seed 
or  firstborn  of  Bel,  with  a  number  of  titles,  such 
as  "  warrior,  soldier  of  the  tem[)le  of  Bel,"  and  the 
name  of  the  god  Zu  occurs,  but  not  so  as  to  prove 
these  titles  to  be  his. 

The  following  is  a  partial  translation  of  the  remains 
of  this  tablet : — 

K.  3454. 

Column  I.  lost. 

Column  1 1. 

1 of  the  gods  all  of  them  he  urged  on. 

2 '  .  the  image,  Zu  grew  old  (and) 

3.  Zu?  like  ....  Bel  seized  his  heel. 

4.  Three  streams?  of  water  in  front  also 

5.  the  work  of  Bel  in he  dreams 

of  {or  ponders)  in  himself. 

6.  The  crown  of  his  majesty,   the   clothing   of 
his  divinity, 

7.  the  tablets  of  destiny,  himself,  Zu,  he  dreams 
of,  and 

8.  he  dreams  that  he  is  the  father  of  the  gods 
also,  the  protector  of  heaven  and  earth. 

9.  The  desire  to  be  Bel  is  taken  in  his  heart, 

10.  Zu  dreams  that  he  is  also  the  father  of  the  gods, 
the  protector  of  heaven  and  earth. 

11.  The  desire  to  be  Bel  is  taken  in  his  heart: 


118  TEE   SIN   OF  TEE   GOD  ZE. 

12.  Let  me  too  seize  the  tablets  of  destiny  of  the 
gods, 

13.  and  the  tei^eti  of  the  gods  all  of  them  let  me 
kindle, 

14.  may  my  throne  also  be  established,  let  me  lift 
up  the  oracles, 

15.  let  me  urge  on  the  whole  of  all  of  them,  even 
the  angels. 

16.  So  he  hfted  up  his  heart  in  opposition, 

17.  in  the  lower  part  of  the  forest  where  he  was 
dreaming  he  kept  his  head  away  from  the  day. 

18.  When  Bel  pours  out  the  bright  waters, 

19.  spread  out  also  on  the  throne  his  crown  was 
placed, 

20.  the  tablets  of  doom  his  hand  took, 

21.  the  attributes  of  Bel  he  seized,  he  laid  hold  of 
the  oracles. 

22.  Zu  fled  away  and  a  rugged  mountain  concealed 
(him). 

23.  He  spread  darkness,  and  made  a  commotion  (  ?). 

24.  The  father,  theu*  king,  the  ruler  Bel 

25 outpoured  the  glory  of  the  gods. 

26 ■ 

27.  Anu  his  mouth  opened,  he  speaks 

28.  and  says  to  the  gods  his  sons : 

29.  Whoever  will,  let  him  slay  Zu,  and 

30.  among  all  men  may  his  name  be  renoAvned. 

31.  (To  Rimmon)  the  powerful  firstborn  the  son 
of  Anu 


THE  SIN   OF  THE   GOD   ZU.  119 

32.  his  Avill  also  to  him  he  declares : 

33.  To  Rimmon  the  powerful  firstborn  the  son  of 
Anil 

34.  his  will  to  him  he  declares. 

35.  (0    mighty)    Rimmon,   companion,   may   thy 
power  of  fighting  never  fail. 

36.  (Slay)  Zu  with  thy  weapon. 

37.  (May  thy  name)  be  renowned  in  the  assembly 
of  the  great  gods, 

38 a  rival  have  thy  brothers 

30.  may  they  supply  and  build  of  brick  (thy)  altars, 

40.  in  the  four  regions    may  they   establish  thy 
stronghold. 

41.  i\Iay  thy  stronghold  be  exalted  to  become  a 
shrine. 

42.  They  shall  cry  (?)  in  the  presence  of  the  gods 
and  blessed  be  thy  name. 

43.  Rimmon  answered  the  speech, 

44.  to  his  father  Anu  a  word  he  speaks ; 

45.  My  father,  to  an  impenetrable  mountain  do 
thou  consign  (him). 

46.  Let  Zu  never  associate  among  the  gods  thy 
sons. 

47.  The  tablets  of  destiny  his  hand  took; 

48.  the  attributes  of  Bel  he  seized,  laying  hold  of 
the  oracles, 

40.  Zu  fled  away  and  a  rugged  mountain  concealed 
(him). 

50 the  opening  of  (his)  mouth 

51 like  mud 


120  THE   SIN   OF  THE   GOB  ZU. 

52 the  gods  sweep  away 

53 I  will  not  go  lie  said. 


(Sixteen  lines  lost  here,  part  on  this  column,  part 
on  Column  III.) 

Column  III. 

1.  Zu  fled  away  and  a  rugged  mountain  concealed 
(him). 

2 the  opening  of  his  mouth  .  .  .  the  pro- 
tector of  heaven  and  earth 

3 like  mud 

4 the  gods  sweep  away 

5 I  will  not  go  he  said. 


6.  To  Nebo  the  powerful  ....  the  eldest  son  of 

Istar, 

7.  (Anu  his  will)  to  him  also  declares: 

8.  0  mighty  Nebo,  companion,  may  thy  power  of 
fighting  never  fail ! 

9.  (Slay)  Zu  with  thy  weapon. 

10.  May  (thy  name)  be  renowned  in  the  assembly 
of  the  great  gods, 

11 among  the  gods  thy  brothers  a  rival 

have  (?) 

12.  May  they  supply  and  build  (thy)  altars; 

13.  in  the  four  regions  may  they  establish  thy 
stronghold. 


THE   SIN   OF   THE   GOD    ZV.  121 

14.  May  thy  stronghold  bcexaltcdtobccomcashrinc. 

15.  They  shall  cry  (?)  in  the  presence  of  the  gods 
and  blessed  be  thy  name. 

IG.  Xebo  answered  the  speech, 

17.  to  his  father  Anu  a  word  he  speaks : 

18.  My  father,  to  a  trackless  mountain  do  thou 
consign  him. 

19.  Let  Zu  never  associate  with  the  gods  thy  sons. 

20.  The  tablets  of  destiny  his  hand  took, 

21.  the  attributes  of  Bel  he  seized,  laying  hold  of 
the  oracles. 

22.  Zu  fled  away  and  a  rugged  mountain  con- 
cealed him. 

23 the  opening  of  his  mouth  .  .  .  the  pro- 
tector of  heaven  and  earth 

The  rest,  including  Column  lY.,  is  lost. 

Such  are  the  fragments  of  the  story  so  far  as  they 
can  be  translated  at  present.  The  divine  Zu  here 
mentioned,  whose  sin  is  spoken  of,  is  never  counted 
among  the  gods,  and  there  would  be  no  clue  to  his 
nature  were  it  not  for  a  curious  tablet  printed  in 
"Cuneiform  Inscriptions,"  vol.  iv.  p.  14,  which 
throws  lifdit  on  his  ori^^in  and  character.  This 
tablet  gives  the  following  curious  relation : 

1.  The  god  Lugal-turda  (the  valiant  king)  [fled] 
to  the  mountains,  a  place  remote ; 

2.  in  the  mountains  of  Sabu  [he  dwelt]. 

3.  Xo  mother  gave  him  life  ^  or  (suckled  him). 

*  This  is  the  reading  of  the  origitinl  Accadian  text.  The  Assyrian 
translation  has,  "  was  his  establishcr." 


122  THE   SIN   OF   THE   GOD   ZU. 

4.  No  father  gave  him  life   or  with  him  (asso- 
ciated). 

5.  No  noble  who  knew  him  (helped  him). 

6.  Of  the  resolution  of  his  heart  the  resolution  he 
(changed)  not. 

7.  In  his  own  heart  the  resolution  (he  kept). 

8.  Into   the   likeness   of  a   bird  was   he   trans- 
formed ; 

9.  into  the  likeness  of  the  divine  storm  bird  (or 
Zu  bird)  was  he  transformed. 

10.  The  face  of  his  wife  who  has  faced? 

11.  The  wife  of  the  Divine  Zu  bird,  the  son  of  the 
divine  Zu  bird, 

12.  in  companionship  he  made  sit. 

13.  The  goddess  Enna,  the  lady  of  Tigenna, 

14.  in  the  mountain  he  brought  back. 

15.  A  woman  fashioned  was  her  mother  according 
to  likeness  made, 

16.  the  goddess  of  perfumes  a  woman  fashioned 
was  her  mother  according  to  likeness  made. 

17.  Her  hair  was  white  crystal ; 

18.  Her  navel  was  pure  with  silver  and  gold, 

19.  brightness  was  fixed  in  the  womb; 

20.  in  the  womb  dwelt  perfection  (?). 

Many  lines  are  lost  here,   and  the  story  recom- 
mences on  reverse. 

1 a  turban  he  placed  on  his  head 

2.  (when)  from  the  nest  of  the  god  Zu  he  came. 

This  Zu  bird  is  plainly  the  same  as  the  god  Zu  of 


THE   SIN   OF  TEE   GOD   ZU.  123 

the  former  legend,  and  liis  nature  is  shown  by  a  pas- 
sage in  the  annals  of  Assurnazirpal  ("  Cuneiform  In- 
scriptions," vol.  i.  p.  22,  col.  ii.  1.  107),  who  says  that 
his  warriors  "  like  the  divine  Zu  bird  u[)on  them 
darted."  This  bird  is  called  the  cloud  or  storm-bird, 
the  flesh-eating  bird,  the  lion  or  giant  bird,  the  bird 
of  prey,  the  bird  with  sharp  beak;  audit  is  not  diffi- 
cult to  see  what  the  deified  bird  really  was.  It  was 
clearly  the  storm-cloud,  which  appears  in  Aryan  folk- 
lore under  the  varying  forms  of  the  eagle,  the  wood- 
pecker, and  the  robin  redbreast,  the  bird  of  Thor ; 
while  in  Chinese  mythology  the  storm-bird  is  de- 
scribed as  "  a  bird  which,  in  flying,  obscures  the  sun, 
and  of  whose  quills  are  made  water-tuns."  The  roc 
of  the  "  Arabian  Nights,"  with  its  wings  of  ten  thou- 
sand fathoms  in  width,  and  its  ^gg^  which  it  was  a  sin  in 
Aladdin  to  wish  to  take  from  the  place  where  it  hung, 
is  but  an  echo  of  the  Chinese  storm-bird;  and  the 
identity  of  the  Chaldean  Zu  with  the  latter  is  demon- 
strated by  its  Accadian  name,  which  signifies  "  the 
bird  of  the  divine  storm-cloud."  Just  as  Prometheus 
brought  the  lightning  from  heaven  to  earth,  and 
suffered  the  penalty  of  enchainment  to  a  desert  rock, 
so,  too,  the  storm-bird  of  Accad  stole  the  secrets  of 
the  gods,  and  was  punished  by  exile  from  them,  and 
transformation  into  a  bird.  When  once  the  storm- 
cloud  had  been  likened  to  a  bird,  it  was  easy  enough 
to  identify  it  with  an  actual  bird  of  similar  name 
which  swooped  upon  its  prey  with  shai'jD  beak.  That 
the  lightning  which  darted  from  the  bosom  of  the 


124  THE   SIN   OF   THE    GOD   ZJT. 

black  tempest  really  formed  the  tablets  of  destiny 
was  a  ready  conclusion  to  a  people  who  read  the 
future  in  the  messao^e  sent  throuo;h  the  liohtnino; 
from  heaven  to  earth.  Even  the  Hebrews  saw  in  the 
thunder  "the  voice  of  God."  Lugal-turda,  it  may  be 
added,  was  the  patron  of  the  city  of  Amarda  or 
Marad,  and  is  said  to  have  been  the  deity  worshipped 
by  Izdubar. 

In  the  story  of  the  offence  of  Zu  there  is  another 
instance  of  the  variations  which  constantly  occur  in  the 
Assyrian  inscriptions  with  respect  to  the  relationship 
of  the  gods.  Nebo  is  usually  called  son  of  Merodach, 
but  in  this  inscription  he  is  called  son  of  Anu.  The 
part  that  he  plays  in  it  is  due  to  the  fact  that  ho 
was  identified  with  the  "  meridian  sun." 


ClIArTER    VIII. 

THE   EXPLOITS   OF  DIBBARA. 

Dihbara.  —  God  of  Pestilence. — Itak. — The  Plague.  —  Seven 
warrior  gods, — Destruction  of  people. — Anu. — Goddess  of  Karrak. — 
Speech  of  Bel. — Sin  and  destruction  of  Babylonians. — Sanias. —  Sin 
and  destruction  of  Erech. — Istar. — The  great  god  and  ])uran. — 
Cutha. — Internal  wars. — Itak  goes  to  Syria. — Power  and  glory  of 
Dibltara. — Song  of  Dibbara. — Blessings  on  his  worship. —  God  Ner. — 
Prayer  to  arrest  the  Plague. — Antiquity  of  the  legend. — Itak. 

HE  tablets  recording  this  story  are  five  in 
number,  but  a  few  fragments  only  of 
them  have  as  yet  been  found.  From 
the  indications  presented  by  these  frag- 
ments the  first  four  tablets  seem  each  to  have  had 
four  columns  of  writing,  while  the  fifth  tablet  was  a 
smaller  one  of  two  columns  containing  the  remainder 
of  the  story. 

The  god  whose  exploits  are  principally  recorded 
was  the  leader  of  the  plague-demons,  and  bears  the 
name  of  Dibbara.  He  has  the  title  of"  the  darkening 
one,"  which  recalls  the  passage  in  Psalm  xci.  6,  "  the 
pestilence  that  walketh  in  darkness." 

He  has  a  companion  deity  named  Itak  who  marches 


12G  THE  EXPLOITS   OF  BIBB  ABA, 

before  him,  and  seven  gods  who  follow  him  in  his  de- 
structive course.  The  latter  are  the  seven  evil  spirits 
in  a  new  form. 

The  point  of  the  story  in  these  tablets  appears  to 
be,  that  the  people  of  the  world  had  offended  Anu 
the  god  of  heaven,  and  accordingly  that  deity  ordered 
Dibbara  to  go  forth  and  strike  the  people  with  the 
pest.  It  is  evident  here  that  exactly  the  same  views 
prevailed  in  Babylonia  as  among  the  Jews,  visitations 
from  pestilence  or  famine  being  always  supjDosed  to 
be  sent  by  the  deity  in  punishment  for  some  sin.  In 
fact,  the  account  of  the  pestilence  inflicted  upon  the 
Israelites  on  account  of  David's  sin  in  numbering  the 
people  is  a  striking  parallel  to  the  Accadian  legend 
which  follows.  The  angel  of  the  pestilence  seen  by 
David,  with  his  sword  drawn,  may  be  compared 
with  Dibbara,  the  Accadian  personification  of  the 
pest. 

The  whole  of  this  series  of  tablets  may  be  described 
as  a  poetical  picture  of  the  destruction  caused  by  a 
jDlague,  sweeping  over  district  after  district,  and  de- 
stroying everything  before  it. 

The  fragment  which  appears  to  come  first  in  the 
series  is  a  very  mutilated  portion  of  a  tablet,  con- 
taining parts  of  three  columns  of  writing.  Only  a 
fragment  of  the  first  column  is  perfect  enough  to 
translate,  and  the  characters  on  this  are  so  worn 
that  the  translation  cannot  be  other  than  doubtful. 
It  seems  to  read 

1.  Against  the  paling  he  struck  and  .... 


TUE  EXPLOITS   OF  DIBBABA.  127 

2.  the  fifth  time  he  smote  (?)  above  and  below 
seeking 

3.  seven 

4.  The  words  of  the  account  of  the  seven  gods  all 
of  them  Anu  had  heard. 

5.  He  ....  them  also  to  Dibbara  the  warrior  of 
the  gods :  May  thy  hands  go 

5.  whenever  the  people  of  the  nations  their  shame 
[or  alliance]  have  destroyed. 

7.  I  have  set  thy  heart  also  to  make  darkness. 

8.  The  people  of  the  black  heads  to  ruin  thou  shalt 
strike  with  the  desolation  of  the  god  Xer ; 

9.  may  thy  weapons  (overthrow)  them,  and  may 
thy  hands  go. 

10.  As  for  them their  weapons. 

11.  He  said  to  Dibbara: 

The  speech  of  Anu  which  follows  is  written  in 
characters  so  broken  and  indistinct  as  to  make  any 
attempt  at  translation  impossible. 

The  next  frasrment  is  of  a  different  character,  but 
appears  from  its  style  to  belong  to  the  same  series. 
1 he  ...  . 

2.  .  .  spake  to  him  and  he  explained  (?).... 

3.  .  .  spake  to  him  and  he  learned  (?).... 

4.  Anu  at  the  doing  of  Hea  shouted  for  joy  and 

5.  the  gods  of  heaven  and  earth  as  many  as  exist 
whosoever  thus  answered ; 

6.  his  command  which  was  like  the  command  of 
Anu  whosoever  appointed 


128  THE  EXPLOITS   OF  DIBBABA. 

7 extending  from  the  horizon  of  heaven  to 

the  top  of  heaven 

8 he  looked  and  his  fear  he  saw 

9 Ami  who  ....  over  him  ....  made 

10 of  Hea  his  calamity  (?)  made 

11 a  fierce  lord  to  later  days  to  ...  . 

12 seed  of  mankind 

13 triumphantly  the  net  (?)   .  .  he  broke 

14 to  heaven  he  had  ascended,  she  thus 

15 4,021  people  he  had  placed 

16 the  illness  which  was  on  the  body  of 

the  people  he  had  placed 

17 the  illness  the  goddess  of  Karrak  made 

to  cease. 

The  next  portion  of  the  legend  is  a  considerable 
part  of  one  of  the  tablets,  probably  the  fourth,  all 
four  columns  of  writing  being  represented.  There 
are  many  curious  points  in  this  tablet,  beside  the 
special  purpose  of  the  legend,  such  as  the  peoples 
enumerated  in  the  fourth  column,  the  action  of  the 
gods  of  the  various  cities,  &c. 


Column  I. 

1.  Bel  ....  his  yokes  and 

2.  (in  his)  heart  he  says : 

3.  Dibbara  is  crouching  at  his  gate,  among  the 
corpses  of  chiefs  and  slaves ; 

4.  Dibbara  is  crouching  at  his  gate;  thou  knowest 
his  seat. 

5.  Babylon  their  foes  besieged,  and 


THE  EXPLOITS   OF   DIBBAllA.  129 

6.  tluiir  curse  art  tlioii. 

7.  To  the  floor  thou  didst  trample  them  and  thou 
didst  make  a  passage, 

8.  0  warrior  Dibbara. 

9.  Thou  didst  leave  the  land,  thou  didst  go  forth 
against  others; 

10.  the  destruction  of  the  nobles  wast  thou  made, 
and  thou  didst  descend  into  the  palace. 

11.  The  people  also  saw  thee;  their  weapons  were 
shattered. 

12.  The  high  priest  the  avenger  of  Babylon  sets 
his  heart, 

13.  when  the   ranks  of  the  enemies   to  spoil  he 
urges  on  his  soldiers. 

1-4.  Before  the  face  of  the  people  they  did  evil. 

15.  To  that  city  whither  I  shall  send  thee,  thou  a 
man 

16.  shalt  not  fear,  shalt  not  respect  a  man. 

17.  Small  and  great  as  one  man  cast  down  and 

18.  of  that  evil  race  thou  shalt  not  save  any  one. 

19.  The  collection  of  the  goods  of  Babylon  thou 
spoilest ; 

20.  the  people  of  the  king   (which)   is   gathered 
together,  and  entered  into  the  city, 

21.  shaking  the  bow,  planting  the  sword  (?) 

22.  of  the   soldiers    the    hdp,    the   transgression 
(transgressors)  against  Anu  and  Dagon, 

23.  their  weapons  thou  plantest, 

24.  their  corpses  like  the  pouring  down  of  rain 
thou  dost  cast  down  i:i  the  streets  of  the  city, 

K 


130  THE   EXPLOITS   OF  DIBBABA. 

25.  and  their  treasures  (?)  tliou  openest,  and  dost 
sweep  into  the  river.  • 

26.  The  sjDell  Merodach  saw  andangrilj^  (?)  spoke, 

27.  his  heart  was  taken, 

28.  an  unsparing  curse  in  his  mouth  was  formed, 
29 the  river  he  did  not  .... 


CoLmiN  II. 
Many  lines  lost. 

1 that  city  which  the  lord  of  the  earth  .  .  . 

2.  a  whirlwind  he  did  not  (make)  .... 

3.  without    Samas    his   tower   thou   crossest,   the 
land  thou  givest  (?) 

4.  of  Erech  the  seat  of  Anu  and  Istar, 

5.  the  city  of  (the  handmaids)  Samkhati  and  Khari- 
mati,  the  choirs  of 

6.  Istar.  Death  they  fear  (and)  they  are  delivered 
into  thy  hands  (?). 

7.  The   Suti  (Arab   nomads)    with    the   Suti   are 
placed  in  .  .   .  . 

8.  they  are  slain;  the  temple  of  Anu  the  priests, 
the  festival  makers, 

9.  who,  to  make  the  people  of  Istar  worship,  their 
manhood  devoted, 

10.  carrying  swords,   carrying  razors,   dupe^   and 
knives, 

11.  who  to  rejoice  the  glory  of  Istar  trusted, 

12.  0  fierce  high  priest,  the  bowing-down  of  the 
face  over  thera  thou  hast  made. 


TUB  EXPLOITS   OF  DIBBAHA.  131 

13.  Their  foundations  also,  their  shrines  .... 

14.  Istar  cried  out  and  was  troubled  over  the  city 
of  Erech, 

15.  the  enemy  she  strikes  and  like  corn  on  the 
face  of  the  waters  she  scatters. 

16.  Dwelling  in  his  ...  .  Bit-Parra  .... 

17.  .  .  .  she  rests  not  from  the  war. 

18.  The  enemy   whom  thou  hast  stricken  obeys 
not  .... 

19.  The  great  god  answered  the  speech: 

20.  The  city  of  Duran  to  streams  of  blood  .... 

21.  the  people  who  dwell  in  the  midst  of  it  like 
reeds  (are  trembling) ; 

22 before  the  waters  their  alliance  .... 

23.  and  .  .   .  thou  dost  not  .... 

24.  to  the  Suti 

25.  I  in  my  city  Duran  judge  uprightly 

26.  I  do  not 

27.  evil  (?)     I  do  not  give  and  .... 

28.  the  upright  people  1  leave  .... 
Five  other  broken  lines. 

CoLUIiIN  III. 
Many  lines  lost. 
1 the  house  he  had  built  .... 

2.  this  he  did,  and  I  .  .  .  . 

3.  the  day  he  brought  me  my  fate  I  .  .  .  . 

4.  him,  his  camp  (?)  also  he  caused  to  destroy  .  . 

5.  Afterwards  may  they  destroy,  and  to  another 


132  THE   EXPLOITS   OF  DIBBABA. 

6.  0    warrior    Dibbara,   the    established  also  in 
Gutium, 

7.  the  un established  also  in  Gutium, 

8.  who  sin  against  thee  also  in  Gutium, 

9.  who  do  not  sin  against  thee  also  in  Gutium, 
10 the  destroyer  (?)  of  the  clothes  of  the 

god  of  Gutium, 

11 the  mover  of  the  head  of  the  king. 

Two  other  mutilated  lines. 

Column  TV. 

1.  May  the  planet  Mercury  cause  his  splendour  to 
wane ; 

2.  to  his  resolutions  (?)  is  he  bound  : 

3.  he  rejoices  not  the  mouth  of  his  (worshippers) 

4.  who  the  structure 

5.  to  the  seat  of  the  king  of  the  gods  may  he 
urge  and  .... 

6.  The  warrior  Dibbara  heard  it  also, 

7.  the  word  (which)  the  god  Itak  spake  to  him  .  . 

8.  and  thus  spake  the  warrior  Dibbara : 

9.  Sea    against     sea,    Subartu    (Syria)    against 
Subartu,  Assyria  against  Assyria, 

10.  Elam  against  Elam, 

11.  Kossaean  against  Kossgean, 

12.  Sutu  against  Sutu, 

13.  Gutium  against  Gutium, 

14.  Lullubu  against  LuUubu, 

15.  country  against  country,  house  against  house, 
man  against  man. 


THE  EXPLOITS  OF  DIDDABA.  133 

16.  brother  against  brother  also,  may  they  destroy 
each  other, 

17.  and  afterwards  may  Accad  come  and 

18.  the  whole  of  them  destroy,  and  fight  against 
them. 

19.  The  warrior  Dibbara  to  Itak  who  goes  before 
him  a  word  speaks  : 

20.  Go  also  Itak,  in  the  word  thou  hast  spoken  do 
according  to  all  thy  heart. 

21.  Itak  against  the  land  of  Khikhi  (Phoenicia)  set 
his  face, 

22.  and  the  seven  warrior  gods  unequalled 

23.  marched  after  him. 

24.  To  the  country  of  Khikhi  to  the  mountains  the 
warrior  went, 

25.  his  hand  he  also  lifted  and  destroyed  the  land, 

26.  the  land  of  Khikhi  he  counted  as  his  own 
country. 

The  next  fragments  of  the  story  are  on  a  muti- 
lated copy  of  the  last  tablet,  K  1282.  This  tablet,  as 
has  been  before  stated,  is  only  a  smaller  supplemental 
one  to  include  the  end  of  the  story,  which  could  not 
be  written  on  the  fourth  tablet. 

K.  1282. 
Obverse. 

1.  From  Dibbara  .... 

2.  the  gods  all  of  them  .... 

3.  the  angels  and  spirits  all  ...  . 

4.  Dibbara  his  mouth  opened  and  .... 


134  THE  EXPLOITS   OF  DIBBABA. 

5.  a  voice  also  tlie  whole  of  you  .... 

6.  I  also  in  the  first  sin  .... 

7.  in  heart  I  cried  out  and  .... 

8.  like  a  flock  of  sheep  may  .... 

9.  without  the  planting  of  boundaries  against  .  .  . 

10.  like  the  spoiling  of  the  country  steadfast  and  .  . 

11.  in  the  mouth  of  the  high  noble  .... 

12.  and  the  place  .... 
Fifteen  lines  much  broken  here. 

28 the  land  of  Accad  its  strength  .... 

29.  May  one  slay  seven  like  .... 

30.  his   cities   to   ruins    and    mounds    thou   dost 
reduce  .... 

31.  his  great  spoil  thou  dost  spoil,  to  the  midst 
of  ...  . 

32.  the  gods  of  the  country  ....  thou  removest 
afar  off  ...  . 

33.  the  god  Ner  and  the  God  Serakh  thou   di- 
rectedst  .... 

34.  the  countries  their  productions,  the  sea  thou  .  . 

35.  its  interior  they  destroyed  .... 
Four  mutilated  lines  here. 

Reverse. 

1.  For   years   untold   the    glory    of   the   great 
lord  the  god  .... 

2.  When  Dibbara  had  cried  out  and  to  sweep  the 
countries  .... 

3.  had  set  his  face 

4.  Itak  his  adviser  had  quieted  him  and  stayed .  .  . 


THE  EXPLOITS   OF  DIBBARA.  135 

5.  gathering  together  his  forces  to  the  glorious 
one  of  the  gods,  Mcrodach  the  son  of  (Ilea). 

6.  In  the  hour  of  night  he  sent  him,  and  when 
in  the  year  .... 

7.  Not  any  one  .... 

8 and  sent  not  down  against  .... 

9.  his  ....  also  Dibbara  received  before  .... 

10 Itak  who  goes  before  him,  the  illustrious 

god  .... 

11.  are  all  of  them  laid  with  hhn. 

12.  Any  one  who  speaks  of  the  warrior  Dibbara 

13.  and  that  song  shall  glorify,  in  his  place  thou 
Avilt  keep  (his)  canals, 

14 never  may  he  fall  (?).... 

15.  the  heavens  have  caused  the  borders  of  (his) 
regions  to  increase. 

1 6.  Whoever  the  glory  of  my  heroism  shall  recount, 

17.  an  adversary  never  may  he  have. 

18.  The  musician  who  shall  sing,  shall  not  die  by 
the  chastisement; 

19.  higher  than  king  and  prince  may  that  man 
ascend. 

20.  The  tablet  writer  who  studies  it  (and)  flees  from 
the  hostile,  shall  be  great  in  the  land. 

21.  If  in  the  places  of  the  people,  the  established 
place,  my  name  they  proclaim, 

22.  their  ears  I  open. 

23.  In  the  house,  the  place  where  their  goods  are 
placed,  if  I  Dibbara  am  angry 

2-4.  may  the  seven  gods  turn  him  aside, 


136  TEE   EXPLOITS   OF  DIB  BAR  A. 

25.  may  the  chastising  sword  not  touch  him  whose 
face  thou  establishest. 

26.  That  song  for  ever  may  they  establish  and  may 
they  fix  the  part  .... 

2  7.  may  all  the  world  hear,  and  glorify  my  heroism ; 
28.  may  the  men  of  all  nations  see,  and  exalt  my 
name. 

Fifth  tablet  of  the  exploits  of  the  god  (Dibbara). 


Here  we  see  a  picture  of  Oriental  feeling  with 
reference  to  natural  phenomenon  or  disaster  to  man- 
kind. It  is  supposed  that  some  deity  or  angel  stands 
with  a  sword  over  the  devoted  people  and  sweeps 
them  into  eternity. 

The  first  fragment  shows  the  anger  of  Anu  at  the  sin 
of  some  doomed  race,  and  his  command  to  Dibbara  to 
take  his  weapon,  slay  the  people,  and  desolate  the  land 
like  the  god  Ner.  This  god  Ner  was  one  of  the  mythi- 
cal kings  of  Babylon  who  reigned  after  the  flood,  and 
is  mentioned  as  having  a  terrible  name  and  being 
with  Etana  a  dweller  in  Hades.  The  allusion  to  him 
in  this  passage  seems  to  imply  that  he  was  believed  to 
have  once  rescued  Babylon  from  a  hostile  attack. 

The  next  fragment  exhibits  the  goddess  of  Karrak 
as  heahngthe  illness  of  some  of  the  people,  4,102  being 
mentioned  as  struck  with  disease. 

In  the  next  and  largest  fragment  the  story  becomes 
a  little  more  connected;  it  commences  with  a  descrip- 
tion of  preparation  for  battle,  and  goes  on  through 


THE  EXPLOITS   OF  BIBBAUA.  137 

speeches  and  actions  to  describe  the  course  of  Dibhara 
and  his  plague  that  he  inflicts  upon  Babylon,  and  its 
besiegers  where  he  spares  neither  chief  nor  slave,  and 
enters  even  the  palace.  It  would  seem  that  the  sin  of 
the  Babylonians  arose  from  the  chief  priest  or  governor 
of  the  city  arming  the  troops  and  sending  them  out  to 
plunder  the  enemy.  For  this  the  [)lague  is  sent,  and 
its  progress  is  graphically  described.  Merodach  the 
special  protector  of  Babylon  at  last  interferes,  and  the 
god  of  pestilence  is  checked  in  his  course.  The  next 
city  visited  belongs  to  Samas,  being  either  Larsa,  or 
Sippara,  and  then  the  plague  reaches  Erech.  The 
character  of  this  city  is  described,  the  worship  of 
Venus,  with  her  handmaids  Samkhati  and  Kharimati, 
or  "  Joy "  and  "  Seduction,"  the  priests  and  cere- 
monies, and  the  progress  of  the  plague  over  the 
place.  Then  the  great  god  the  deity  of  Duran  comes 
forward  and  pleads  for  his  city,  calling  to  mind  its 
uprightness  and  justice,  and  praying  for  its  exemp- 
tion from  the  plague. 

In  the  third  column  mention  is  made  of  Gutium, 
under  which  name  the  Accadians  designated  the  whole 
tract  of  country  which  extended  from  the  Tigris  to 
the  eastern  borders  of  Media,  including  the  district 
afterwards  known  as  Assyria.  The  land  of  Xizir,  in 
which  rose  the  mountain  of  Elwend,  on  the  top  of 
which  the  Accadians  supposed  the  ark  to  have  rested, 
also  formed  part  of  this  vast  tract.  Sir  Henry  Raw- 
linson  long  ago  pointed  out  that  Gutium  must  be  the 
Goyim  of  the  14th   chapter   of  Genesis,    ruled    by 


138  THE  EXPLOITS   OF  BIBBAUA. 

Tidal,  or  ratlicr,  according  to  the  reading  of  the 
Septuagint,  Tur-gal  "  the  great  Son." 

The  fourth  column  next  describes  a  prophecy 
of  Dibbara  that  there  should  be  internal  war  anion 2; 
the  peoples  of  the  Persian  Gulf,  of  Syria,  Assyria, 
Elam,  Gutium,  Lullubu  and  the  Kossaeans,  from  all 
which  troubles  benefit  should  come  to  the  Accadians 
or  northern  Babylonians.  The  Kossaians  or  Cassi  in- 
habited the  northern  part  of  Elam,  and  under  Kham- 
muragas  conquered  Babylonia  and  founded  there  a 
dynasty  which  lasted  a  long  time.  Lullubu  lay 
northward  of  Mesopotamia  and  Nizir. 

Then  according  to  his  wish  Dibbara  sends  the  god 
Itak  his  servant,  with  the  seven  warrior  gods,  to 
devastate,  and  Itak  sweeps  over  the  country  and 
destroys  it.^ 

The  last  tablet  deals,  in  generalities  pointing  out 
the  action  of  Dibbara  when  his  praise  was  neglected, 
and  telling  all  the  glories  and  good  that  should  come 
to  those  who  should  celebrate  this  deity  in  song.  On 
the  spread  of  a  plague  it  is  evident  that  the  Baby- 
lonians had  no  better  means  of  arresting  it  than  to 
pray  and  praise  the  supposed  terrible  deity  of  the 
scourge,  that  he  might  sheathe  his  sword  of  anger. 

The  antiquity  of  the  legend  is  evident  from  the 

^  Itak  had  his  worshippers  as  well  as  Dibbara.  Thus  an  Accadian 
seal  in  the  possession  of  Dr.  Huggins  bears  a  legend  stating  that  it 
belonged  to  "Euru-lukh,  the  servant  of  Itak,  the  street-traverser." 
The  god  is  represented  on  this  seal  as  a  man  in  a  flounced  dress,  to 
whom  a  kid  is  being  ofi"ered,  and  is  symbolized  by  two  animals  one  of 
which  looks  like  a  locust,  the  other  like  a  monkey. 


TEE  EXPLOITS   OF  DIBDAUA. 


139 


geographical  names  which  occur  in  it.  A  geographical 
list  which  seems  based  on  an  Accadian  oi-iginid  is  the 
only  other  document  which  speaks  of  Phuniicia,  or 
rather  a  part  of  Phujnicia,  under  the  name  of  Khikhi; 
and  the  fact  that  no  reference  is  made  to  the  Hittites 
shows  that  the  poem  is  earlier  than  the  sixteenth 
century  B.C.,  when  the  Hittites  first  rose  into  jiower 
in  western  Asia.  Subartu  is  derived  from  the  Acca- 
dian subar  "high,"  applied  by  the  Accadians  to  the 
highlands  of  Arum  or  S3  ria. 


m^ 


Chapter  IX. 


BABYLONIAN   FABLES. 

Tables. — Common  in  tlie  East. — Description. — Power  of  speech  in 
animals. — Story  of  the  eagle. — Serpent. — Samas. — The  eagle  caught. 
— Eats  the  serpent. — Anger  of  Birds. — Etana. — Seven  gods. — Third 
tablet. — Speech  of  eagle. — Story  of  the  fox. — His  cunning. — Judg- 
ment of  Samas. — His  show  of  sorrow. — His  punishment. —  Speech  of 
fox. — Fable  of  the  horse  and  ox. — They  consort  together. — Speech 
of  the  ox. — His  good  fortune. — Contrast  with  the  horse. — Hunting 

the  ox. —  Speech  of  the  horse Offers  to  recount  story. — Story   of 

Istar. — Further  tablets. 

lOMBINED  with  these  stories  of  the  gods, 
traditions  of  the  early  history  of  man,  and 
accounts  of  the  Creation,  are  fragments 
of  a  series  in  which  various  animals  speak 
As  these  resemble  the  beast-fables  of  other 
races,  more  especially  the  African,  they  may  be  con- 
veniently classed  under  the  general  heading  of 
"Fables."  The  idea  that  animals  can  speak,  or  have 
spoken  in  some  former  age  of  the  world,  even  occurs 
in  Genesis,  where  we  have  a  speaking  serpent;  in 
Numbers,  where  Balaam's  ass  reproves  his  master ;  and 
in  the  stories  of  Jotham  and  Joash,  where  the  trees 
are  made  to  talk ;  as  also  in  the  Izdubar  legends,  where 
the  trees  answer  Hea-bani. 


and  act. 


BABYLONIAN   FABLES.  141 

Four  fables  have  been  preserved  among  tbe  frag- 
mentary records  of  Assur-bani-pal's  library. 

The  first  contained  at  least  four  tablets  each  having 
four  columns  of  wiiting.  Two  of  the  acting  animals 
in  it  are  the  eagle  and  the  serpent. 

The  second  is  similar  in  character,  the  leading 
animal  being  the  fox  or  jackal,  but  there  are  only 
four  fragments  of  it ;  it  may  belong  to  the  same  series 
as  the  fable  of  the  eagle. 

The  third  is  a  single  tablet  with  two  columns  of 
writing,  and  contains  a  discussion  between  the  horse 
and  ox. 

The  fourth  is  a  single  fragment  in  which  a  calf' 
speaks,  but  there  is  nothing  to  show  the  nature  of 
the  story. 


I.  The  Story  of  the  Eagle. 

This  story  appears  to  be  the  longest  and  most 
curious  of  the  fables,  but  the  very  mutilated  condition 
of  the  various  fragments  gives  as  usual  considerable 
difficulty  in  attempting  a  translation  of  it.  One  of  the 
actors  in  the  story  is  an  ancient  monarch  named  Etana, 
who,  like  Ner,  ruled  over  13abylon  in  the  mythical 
period  that  followed  the  Deluge,  and  whose  phantom 
was  believed  to  sit,  crowned,  on  a  throne  in  Hades 
along  with  the  shades  of  the  other  heroes  of  old  time. 
The  story  of  Etana  was  supposed  to  have  been  written 
by  an  early  poet  named  Nis-Sin. 

It  is  impossible  to  determine  the  proper  order  of 


142  BABYLONIAN   FABLES. 

the  fragments  of  the  story  owing  to  their  mutilated  con- 
dition ;  they  must  therefore  be  translated  as  they  come. 

K  2527. 
Many  lines  lost  at  the  commencement. 

1.  The  serpent  in  .  .  . 

2.  I  gave  a  command  (?) 

3.  to  the  eagle 

4.  Again  the  nest 

5.  my  nest  I  have  left  in 

6.  the  assembly  ?  of  my  people 

7.  I  went  down  and  entered  : 

8.  the  sentence  which  Samas  has  pronounced  on 
me 

9.  the  ear  of  corn  (?)  which  Samas  thy  field  the 
earth .... 

10.  this  thy  fruit  .... 

11.  in  thy  field  let  me  not  .... 

12.  the  doing  of  evil  the  goddess  Bahu  (Gula)  .... 

13.  The  sorrow  of  the  serpent  [Samas  saw  and] 

14.  Samas  opened  his  mouth  and  a  word  he  spoke  : 

15.  Go,  along  the  way  pass  .... 

16.  he  covered  thee  .... 

17.  open  also  his  heart  .... 

18 he  placed  (?).... 

19 birds  of  heaven  .... 

Reverse. 

1.  The  ea2:le  with  them  .... 

2.  the  god?  had  known  .... 

3.  he  descended,  the  flesh  he  ...  . 


BABYLONIAN   FABLES  143 

4.  to  cover  the   .... 

5.  to  the  midst  at  his  entering  .... 

6.  the  cutting  off  of  the  feathers  of  his  wings  .... 

7.  his  ckws?  and  his  pinions  to  ...  . 

8.  death  by  hunger  and  thirst  .... 

9.  for  the  work  of  Samas  the  warrior,  the   ser- 
pent .... 

10.  he  took  also  the  serpent  .... 

11.  he  opened  also  his  heart  .... 

12.  seat  he  placed  .... 

13.  peace  the  birds  of  heaven  .... 

14.  'May  the  eagle  .... 

15.  with  the  young  of  the  birds  .... 

16.  The  eagle  opened  his  mouth  .... 
Five  other  mutilated  lines. 

On    another    fragment    are    the     following    few 
words : — 

Obverse. 

1 fierce  to  him  also  .... 

2 the  god  (?)  my  father  .... 

3.  like  Etana  thy  death  .... 

4.  like  thee  .... 

5.  the  god  Etana  the  king  .  .  .  . 
G.  they  stripped  him  in  ...  . 

Reverse. 

1.  AYithin  the  gate  of  Anu,  Bel  (and  Ilea) 

2.  tliey  are  established  .... 

3.  within  the  gate  of  Sin,  Samas,  Rimmon,  and  .  . .  . 
4 I  opened  .... 


144  BABYLONIAN   FABLES. 

5.  its  ...  I  devastated  .... 
6 in  the  midst  .... 

7.  the  king  .... 

8.  the  god  also  .... 

9.  I  overshadowed  the  throne  .... 

10.  I  took  (?)  also  .... 

11.  to  the  great  one  also  I  have  explained  (?).... 

12.  The  eagle  to  him  also  even  to  Etana  .... 

13.  his  ....  the  mouth  .... 

14.  may  thy  city  submit  .... 

The  next  fragment,  K  2606,  is  curious,  as  con- 
taining an  account  of  some  early  legendary  story 
in  Babylonian  history.  This  tablet  formed  the  third 
in  the  series,  and  from  it  we  gain  part  of  the  title  of 
the  tablets. 

K  2606. 
1 the  god  had  placed  .... 

2.  of  the  city  he  had  fixed  its  brickwork  .... 

3.  he  had  shepherded  them  .... 

4.  Etana  gave  them  .... 
5 corn  .... 

6.  the  seven  spirits  of  earth  .... 

7 they  took  their  counsel .... 

8 the  world  .... 

9 all  of  them  the  angels  .... 

10 they  .... 

11.  In  those  days  also  .... 

12.  and  a  sceptre  of  crystal  .... 

13.  the  bowinn;  down  of  the  world  .... 


BABYLONIAN   FABLES.  145 

14.  the  seven  gods  over  the  people  raised .... 

15.  over  the  men  they  raised  .... 

16.  the  city  of  the  angels  Surippak 

17.  Istar  the  streets  .... 

18.  and  the  king  flew  .... 

19.  the  god  Inninna  the  streets  .... 

20.  and  the  king  flew  .... 

21.  Bel  encircled  (?)  the  sanctuary  of  the  god  .... 

22.  he  worshipped  also  .... 

23.  in  the  wide  country  .... 

24.  the  kingdom  .... 

25.  he  brought  and  .... 

26.  the  gods  of  the  country  .... 

Reverse. 
Many  lines  lost. 

1.  from  of  old  he  caused  him  to  wait  .... 

2.  Third  tablet  of  "  The  city  he  left  (?).... 

3.  The  eagle  his  mouth  opened  and  to   Samas 
his  lord  he  spake. 

The  next  fragment  is  a  small  portion  probably  of 
the  fourth  tablet. 

1.  The  eagle  his  mouth  (opened)  .... 

2 

3.  the  people  of  the  birds  .... 
4 

5.  peace  he  speaks  .... 

6.  peace  I  speak  .... 

7.  in  the  mouth  of  Samas  the  warrior  .... 

L 


146  BABYLONIAN   FABLES. 

8.  tlie  people  of  the  birds  .... 

9.  The  eagle  his  mouth  opened  and  .... 

10.  Why  do  I  go  ...  . 

11.  the  god  Etana  his  mouth  opened  and  .... 

Such  are  the  princij)al  fragments  of  this  curious 
legend.  According  to  the  fragment  K  2527,  the 
serpent  had  committed  some  sin  for  which  it  was 
condemned  by  the  god  Samas  to  be  eaten  by  the 
eagle ;  but  the  eagle  declined  the  repast. 

After  this,  some  one,  whose  name  is  lost,  baits  a 
trap  for  the  eagle,  and  the  bird  going  to  get  the 
meat,  falls  into  the  trap  and  is  caught.  Now  the 
eagle  is  left,  until  dying  for  want  of  food  it  is  glad 
to  eat  the  serpent,  which  it  takes  and  tears  open. 
The  other  birds  then  interfere,  but  the  tablet  is 
too  mutilated  to  allow  us  to  discover  for  what 
purpose. 

The  other  fragments  concern  the  building  of  some 
city,  Etana  being  king,  and  in  these  relations  the 
eagle  again  appears ;  there  are  seven  spirits  or  angels 
principal  actors  in  the  matter,  but  the  whole  story  is 
obscure  at  present,  and  a  connected  plot  cannot  be 
made  out. 

This  fable  has  evidently  some  direct  connection 
with  the  mythical  history  of  Babylonia,  for  Etana  is 
mentioned  as  an  ancient  Babylonian  monarch  in  the 
Izdubar  legends.  He  seems  to  be  the  Titan  of  the 
Greek  writers,  who  lived  after  the  Deluge  and  made 
war  against  Kronos  or  Hea  shortly  after  the  confusion 
of  tongues.    The  city  built  by  Etana  may  be  the  city 


BABYLONIAN   FABLES.  147 

mentioned  in  Gen.  xi.  4  as  built  at  the  same  time  as 
the  Tower  of  Babel.  If  the  Sibyl  can  be  trusted 
Titan  was  a  contemporary  of  Prometheus,  in  Avhom 
we  may  perhaps  see  the  Inninna  of  the  cuneiform 
inscription.  That  Etana  was  closely  associated  with 
the  story  of  the  Deluge  appears  plain  from  the 
fact  that  he  ruled  at  Surippak,  the  home  and  kingdom 
of  the  Chaldean  Noah.  The  legend  of  Etana  seems 
in  the  fable  to  be  put  into  the  mouth  of  the  eagle. 

II.    Story  of  the  Fox. 

The  next  fable,  that  of  the  fox,  was  ascribed  to  an 
author  called  Lal-Merodach,  the  son  of  Eri-Turnun- 
na,  but  the  fragments  are  so  disconnected  that  they 
must  be  given  without  any  attempt  at  arrangement. 

K  3641. 
Column  I. 

1.  he  had  raised  life  .... 

2.  thou  in  that  day  also  didst  establish  .... 

3.  thou  knowest  plots  (and)  the  making  of  snares 

4.  of  ,  .  .   .  chains,  his  command  he  ...  . 

5.  from  the  time  the  fox  aj)proaches  he  urged  me ; 
let  not  .... 

G.  in  treading  down  ....  he  had  estal)lished  on 
my  feet, 

7.  again  by  command  is  the  fecundity  of  life. 

8.  Samas  by  thy  judgment  is  ruler;    never  may 
he  go  forth; 


148  BABYLONIAN  FABLES. 

9.  if  need  be,  with  the  making  of  snares  let  them 
put  to  death  the  fox. 


10.  The  fox  on  hearing  this,  raised  his  head  in  the 
presence  of  Samas  and  weeps. 

11.  To  the  presence  of  the  splendour  of  Samas  his 
tears  went : 

12.  by  this  judgment  0  Samas  thou  dost  not  make 
me  fecund. 

(Columns  XL  and  III.  lost.) 
Column  IV. 

1.  I  went  to  my  forest,  I  turned  not  back  after  him 

2.  and  in  peace  I  came  not  forth,  and  the  sun  sees 
not. 

3.  As  for  thee,  never  may  man  imprison  (thee), 

4.  since  in  the  pride  of  my  heart  and  the  strength 
of  my  face  thou  goest  straight  before  (me). 

5.  May  I  confine  thee  and  not  send  (thee)  away. 

6.  May  I  take  hold  of  thee  and  thou  lacerate  not 

7.  May    I   seize   thee   and    not   tear    (thee)   to 
pieces. 

8.  May   I  tear  thy  limbs   to  pieces   and    (not) 

9.  The  fox  weeps  .... 

10.  he  bowed  his  face  .  ,  „  % 

11.  I  went  and  .... 
Five  other  mutilated  lines. 


BABYLONIAN    FABLES.  149 

The  next  fragment  has  lost  the  commencements 
and  ends  of  all  the  lines. 

1 he  carries  (?)  in  the  mouth  .... 

2 the  face  of  his  .... 

3 thou  knowest  wisdom  all  .   ... 

4 in  the  pathway  the  fox  they  are  .... 

5 in  the  field  the  fox  a  combatant  .... 

6 was  decided  under  the  ruler  .... 

7 all    (?),    the   lying  down   of    his   feet 

at  dawn  .... 

8 a  sign  he  set  up  and  he  fled  .... 

9 no  one  .... 

10 may  it  become  old  to  thee  ....  and 

take  .... 

11 in  those   days    also   the    fox   carried 

12 to  the  people  he  spoke.     Why  .... 

13 the  dog  is  removed  and  .... 

The  following  fragment  is  in  a  similar  condition. 

1 The  limbs  I  did  not  .... 

2 I  did  not  weave  and  against  the  un- 
clothed (?)  I  did  not  .... 

3 a  stranger  I  cover  .... 

4 I  caught  and  I  surrounded  (?).... 

5 from  of  old  also  the  dog  was  my  brother 

G he  begot  me,  a  firm  place  .... 

7 of  the  city  of  Nisin  ;  I  of  Bel  .... 

8 limbs  and  the  bodies  did  not  stand  .  .  . 

9 life  I  did  not  end  (?).... 


150  BABYLONIAN   FABLES. 

The  fourth  fragment  contains  only  five  legible 
lines. 

1 was  placed  also  right  (and  left)  .... 

2 their  shepherd  was  prostrate  .... 

3 let  it  not  be  ...  . 

4 they  guarded  and  did  not  throw  down 

his  spoil  . 

5 the  fox  in  the  trap  (?).... 

The  last  fragment  is  a  small  scrap,  at  the  end  of 
which  the  fox  petitions  Samas  to  spare  him. 

The  incidental  allusions  in  these  fragments  show 
that  the  fox  was  even  then  considered  cunning,  and 
the  animal  in  the  story  was  evidently  a  watery  speci- 
men, as  he  brings  tears  to  his  assistance  whenever 
anything  is  to  be  gained  by  it.  He  had  offended 
Samas  by  some  means  and  the  god  sentenced  him  to 
death,  a  sentence  which  he  escaped  through  powerful 
pleading  on  his  own  behalf. 

III.  Fable  of  the.Hokse  and  Ox. 

The  next  fable,  that  of  the  horse  and  the  ox,  is  a 
single  tablet  with  only  two  columns  of  text.  The 
date  of  the  tablet  is  in  the  reign  of  Assur-bani-pal, 
and  there  is  no  statement  that  it  is  copied  from  an 
earlier  text.  There  are  altogether  four  portions  of 
the  text,  but  only  one  is  perfect  enough  to  be  worth 
translating.  This  largest  fragment,  K  3456,  contains 
about  one-third  of  the  story. 


BABYLONIAN  FABLES.  151 

K  3456. 

(Several  lines  are  lost  at  the  commencement.) 
1 the  river  .... 

2.  offood(?)  ....  rest  .... 

3.  full  flood  ....  tlie  Tigris  .... 

4.  they  restrained  ....  they  had  the  face  .  .  . 

5.  the    water-lily  ....  not   in   the  neighbour- 
hood 

6.  the  high  place  ....  appearance 

7.  the  valley  ....  the   mountain  (was   perish- 
ing), 

8.  at  the  appearance  ....  the  timid  fled  (not), 

9.  a  boundless  place  ....  he  turned 

10.  in  the  side  .... 

11.  of  the  waste  ....  earth  was  free  within  it; 

12.  the  tribes  of  cattle  rejoiced  in  companionship 
and  friendship, 

13.  the  ox  and  the  horse  made  friendship, 

14.  their  maw  rejoiced  when  to  friendship 

15.  it   inclined,  and  their  heart  was  glad;    they 
made  agreement  together. 


16.  The  ox  opened  his  mouth,  and  speaks;  he  says 
to  the  horse  glorious  in  war : 

17.  I  am  pondering  now  upon  the  good  fortune  at 
my  hand. 

18.  At  the  beginning  of  the  year  and  the  end  of 
the  year  I  dream  {or  ponder)  of  fodder. 


152  BABYLONIAN  FABLES: 

19.  The  abundant  floods  had  been  dried  up,  the 
waters  of  the  canals  were  reduced, 

20.  the  water-lily  had  drooped,  it  was  suffering  the 
summer-heat, 

21.  the  valleys  were  stony,  my  mountain  was 
perishing, 

22.  the  high  places  had  perished,  the  zamhatu 
languished, 

23.  at  the  sight  of  my  horn  the  timid  fled  not. 

24.  A  boundless  place  is  portioned  for  his  ...  . 

25.  the  man  ....  who  knew  ceased  .... 

26.  he  smote  the  ropes  (?)  and  waited  .... 

27.  and  the  horse  .... 

28.  cut  off  thyself  thy  .... 

29.  he  ascends  also  .... 

Here  the  ox  describes  the  state  of  the  country 
during  the  drought  of  summer,  and  makes  a  league 
with  the  horse,  apparently  for  the  purpose  of  sharing 
with  him  the  same  pastures.  Most  of  the  speeches, 
however,  made  by  the  two  animals  are  lost  or  only 
present  in  small  fragments,  and  the  story  recom- 
mences on  the  reverse  Avith  the  end  of  a  speech  from 
the  horse. 

1.  fate  .... 

2.  strong  brass?  .... 

3.  as  with  a  cloak  I  am  clothed  .... 

4.  over  me  a  child  not  suited  .... 

5.  king,  high  priest,  lord  and  prince  do  not  seek 
the  plain  .... 


BABYLONIAN   FABLES.  153 

6.  The  ox  opened  his  month  and  spake  and  says 
to  the  horse  glorious  (in  war) : 

7.  Tlice  they  strike  and  thou  allicst  .... 

8.  in  thy  lighting  why  .... 

9.  the  lord  of  the  chariot  .... 

10.  in  my  body  firmness  .... 

11.  in  my  inside  firmness  .... 

12.  the  warrior  draws  out  the  quiver  .... 

13.  strength  carries  a  curse  .... 

14.  the  weapon  (?)  of  thy  masters  ov9r  .... 

15.  he  causes  to  see  servitude  like  .... 

16.  shudder  and  in  thee  is  not  .... 

17.  he  causes  to  go  on  the  path  over  (the  marsh)  .  . 

18.  The  horse  opened  his  mouth  and  spake  (and 
said  to  the  ox)   .... 

19.  In  my  hearing  .... 

20.  the  weapon  (?).... 

21.  the  swords  .... 
22 

23.  strength?  of  the  heart  which  .... 

24.  in  crossing  that  river  .... 

25.  in  the  path  of  thy  mountains  .... 
2G.  I  reveal  ?  and  the  ox  the  story  .... 

27.  in  thy  appearance,  it  is  not  .... 

28.  thy  offspring  is  subdued?  .... 

29.  when  thou  runncst,  0  horse  .... 

30.  The  ox  opened  his  mouth  and  spake  and  says 
to  (the  horse  glorious  in  war)  .... 


154  BABYLONIAN  FABLES. 

31.  In  addition  to  the  stories  whicli  thou  hast  told 

32.  open  first  (that  of)  "Behold  Istar  the  noble  ....'' 

(Colophon) 

Palace  of  Assur-bani-pal,  king  of  nations,  king  (of 
Assyria). 

It  appears  fi-om  these  fragments  that  the  story  de- 
scribed a  time  when  the  animals  associated  together, 
and  the  ox  and  horse  fell  into  a  friendly  conversation. 
The  ox,  commencing  the  discussion,  praised  himself; 
the  answer  of  the  horse  is  lost,  but  where  the  story 
recommences  it  appears  that  the  ox  objects  to  the 
horse  drawino-  the  chariot  from  Avhich  he  himself  is 
hunted,  and  the  horse  ultimately  offers  to  tell  the  ox 
a  story,  the  ox  choosing  the  story  called  "  Behold 
Istar,"  probably  some  story  of  the  same  character  as 
that  of  Istar's  descent  into  Hades. 

It  is  uncertain  if  any  other  tablet  followed  this ;  it 
is,  however,  probable  that  there  was  one  containing 
the  story  told  by  the  horse.  Although  there  is  no 
indication  to  show  the  date  of  this  fable,  the  fact  that 
it  is  not  stated  to  have  been  copied  from  an  older 
document  seems  to  show  that  it  is  not  earlier  than 
the  time  of  Assur-bani-pal.  The  loss  of  the  tablet 
containing  the  story  of  Istar,  told  by  the  horse  to  the 
ox,  is  unfortunate.  The  last  fable  is  a  mere  fragment 
similar  to  the  others,  containing  a  story  in  which  the 
calf  speaks.  There  is  not  enough  of  it  to  make  it 
worth  translation. 


Chapter  X. 

FRAGMENTS  OF  MISCELLANEOUS  TEXTS. 

Atarpi. — Punishment  of  world. — Riddle  of  wise  man. — Nature  and 
universal  presence  of  air. — Sinurl. — Divining  by  fracture  of  reed. — 
The  foundling. — Tower  of  Babel. — Obscurity  of  legend.— Not  noticed 
by  Berosus. — Fragmentary  tablet. — Destruction  of  Tower. — Dispersion. 
— Site  of  the  Tower. — Meaning  of  Babel. — Chedor-laomer. — The  de- 
struction of  Sodom  and  Gomorrah. 

NUMBER  of  stories  of  a  similar  character 
to  those  of  Genesis,  though  not  directly 
connected  with  the  latter,  have  been  in- 
cluded in  this  chapter,  together  with  two 
fragments  which  probably  relate,  the  one  to  the  Tower 
of  Babel,  the  other  to  the  destruction  of  the  cities  of 
the  Plain.  The  first  and  principal  text  is  the  story  of 
Atarpi,  or  Atarpi  nisu,  "Atarpi  the  man."  This 
story  is  on  a  tablet  in  six  columns,  and  there  is  only 
one  copy  of  it.  It  is  terribly  mutilated,  very  little 
being  preserved  except  Column  III.,  but  there  are 
numerous  repetitions  throughout  the  text.  The  in- 
scription has  originally  been  a  long  one,  probably 
extending  to  about  400  lines  of  writing,  and  the  text 


156  FRAGMENTS   OF 

differs  from  the  generality  of  these  inscriptions,  being 
very  obscure  and  difficult.  In  consequence  of  this 
and  other  reasons,  only  an  outline  of  most  of  the  story 
is  given  here. 

We  are  first  told  of  a  quarrel  between  a  mother 
named  Zibanit  and  her  daughter,  and  that  the  mother 
shuts  the  door  of  the  house,  and  turns  her  daughter 
adrift,  the  words  of  the  original  being  "  the  mother  to 
the  daughter  opens  not  her  door."  The  doings  of  a 
man  named  Zamu  have  some  connection  with  the 
affair,  his  "descending  into  the  street  on  getting" 
something  being  mentioned  immediately  before  the 
expulsion  of  the  daughter;  and  at  the  close  we  are 
told  of  Atarpi,  sometimes  called  Atarpi-nisu,  or  Atarpi 
the  "  man  "  who  had  his  couch  beside  the  river  of  the 
north,  and  was  pious  to  the  gods,  but  took  no  notice 
of  these  things.  When  the  story  next  opens,  we  find 
the  god  Bel  calling  together  an  assembly  of  the  gods 
his  sons,  and  relating  to  them  that  he  is  angry  at  the 
sin  of  the  world,  stating  also  that  he  will  bring  down 
upon  it  disease,  tempest,  distress,  madness,  burning 
and  sickness.  This  is  followed  by  the  statement  that 
these  things  came  to  pass,  and  Atarpi  then  invoked 
his  god  Hea  to  remove  these  evils.  For  a  whole  year, 
it  would  seem,  he  interceded  for  the  people,  and  at 
last  Hea  answered,  and  announced  his  resolve  to  de- 
stroy the  people.     After  this  the  story  reads: 

1.  (Hea  called)  his  assembly  (by  the  river)  of  the 
north ;  he  said  to  the  gods  his  sons : 
2 I  made  them 


MISCELLANEOUS   TEXTS.  157 

3 shall  not  stretch  until  before  he  turns. 

4.  Their  famine  I  observe, 

5.  their  shame  the  woman  takes  not; 
G.  I  will  look  to  ju(l<^e  the  people? 

7.  in  their  stomach  let  famine  dwell, 

8.  above  let  Rimmon  drink  up  his  rain, 

9.  let  him  drink  up  below,  let  not  the  flood  be 
carried  in  the  canals, 

10.  let  it  remove  from  the  field  its  inundations, 

11.  let  the  corn-god  give  over  increase,  let  blackness 
overspread  the  corn, 

12.  let  the  plowed  fields  bring  forth  thorns, 

13.  let  the  gi'owth  of  their  fruit  perish,  let  food  not 
come  forth  from  it,  let  bread  not  be  produced, 

14.  let  distress  also  be  spread  over  the  people, 

15.  may  favour  be  shut  up,  and  good  not  be  given. 

16.  He  looked  also  to  judge  the  people, 

17.  in  their  stomach  dwelt  famine, 

18.  above  Rimmon  drank  up  his  rain, 

19.  he  drank  it  up  below,  the  flood  was  not  carried 
in  the  canals, 

20.  it  removed  from  the  field  its  inundations, 

21.  the    corn-god   gave    over   increase,    blackness 
spread  over  the  corn, 

22.  the   plowed    fields   brought   forth  thorns,  the 
growth  of  their  fruit  perished, 

23.  food  came  not  forth  from  it,  bread  was  not  pro- 
duced, 

24.  distress  was  spread  over  the  people. 


158  FRAGMENTS  OF 

25.  favour  was  shut  up,  good  was  not  given. 

This  will  serve  to  show  the  style  of  the   tablet. 
The   instrument    of  punishment   was    app  arently 
famine  from  want  of  rain. 

Here  the  story  is  again  lost,  and  where  it  recom- 
mences Hea  is  making  a  speech,  directing  another 
person  to  cut  something  into  portions,  and  place 
seven  on  each  side,  and  then  to  build  brickwork  round 
them.  After  this  comes  a  single  fragment,  the  con- 
nection of  which  with  the  former  part  is  obscure. 

1.  Seated  was  the  goddess  .... 

2.  to  her  face  also  he  gave  .... 

3.  Anu  opened  his  mouth  and  speaks ;   he  said  to 
(Nusku) ; 

4.  Nusku  open  thy  gate ;  thy  weapons  (take) 

5.  in  the  assembly  of  the  great  gods  when  .... 

6.  their  speech?  .... 

7.  Anu  sent  m    .  .  .  . 

8.  your  king  sent  .... 

At  present  no  satisfactory  story  can  be  made  out 
of  the  detached  fragments  of  this  tablet,  but  it  evi- 
dently belongs  to  the  mythical  portion  of  Babylonian 
history,  and  it  is  impossible  not  to  compare  the  un- 
successful intercession  of  the  righteous  man  Atarpi 
with  the  pleadings  of  Abraham  on  behalf  of  the  cities 
of  the  plain. 

The  next  text  is  a  single  fragment,  K  2407,  be- 


MISCELLANEOUS    TEXTS.  159 

longing  to  a  curious  story  of  a  wise  man  who  puts  a 
riddle  to  the  gods. 

K  2407. 
(^lany  lines  lost.) 

1.  The  clothing  of  the  god  .... 

2.  What  in  the  house  is  (fixed)   .... 

3.  What  in  the  secret  place  is  ...  . 

4.  what  is  in  the  foundation  of  the  house  .... 

5.  what  on  the  floor  of  the  house  is  fixed,  what 

G.  what  the  lower  part  .... 

7.  what  by  the  sides  of  the  house  goes  down  .... 

8.  what  in  the  ditch  of  the  house  broad  7wjitstsi 

9.  what  roars  like  a  bull,  what  brays  like  an  ass, 

10.  what  flutters  like  a  sail,  what  bleats  like  a 
sheep, 

11.  what  barks  like  a  dog, 

12.  what  growls  like  a  bear, 

13.  what  into  the  fundament  of  a  man  enters,  what 
into  the  fundament  of  a  woman  enters. 

14.  Then  Lugal-girra  (Nergal)  heard  the  wise  word 
the  sou  of  the  people 

15.  asked,  and  all  the  gods  he  urged  (to  solve  it) : 

16.  Let  your  solution  be  produced,  that  I  may 
bring  back  your  answer. 

After  this  there  is  a  mutilated  passage  containing 
the  names,  titles,  and  actions  of  the  gods  avIio  con- 
sider the  riddle.     It  is  evident  tliat  it  is  air  or  wind 


160  FRAGMENTS   OF 

which  the  wise  man  means  in  his  riddle,  for  this  is 
everywhere,  and  in  its  sounds  imitates  the  cries  of 
animals. 

Next  we  have  another  single  fragment  about  a 
person  named  Sinuri,  Avho  uses  a  divining  rod  to 
ascertain  the  meanino^  of  a  dream. 

1.  Sinuri  with  the  cut  reed  pondered  .... 

2.  with  his  right  hand  he  broke  it,  and  Sinuri  speaks 
and  thus  says : 

3.  Now  the  plant  of  Nusku,  the  shrub?,  of  Samas 
art  thou. 

4.  Judge,  thou  judgest  [or  divinest),  divine  con- 
cerning this  dream, 

5.  which  in  the  evening,  at  midnight,  or  in  the 
morning, 

6.  has  come,  which  thou  knowest,but  I  do  not  know. 

7.  If  it  be  good  may  its  good  not  be  lost  to  me, 

8.  if  it  be  evil  may  its  evil  not  happen  to  me. 
There  are  some  more  obscure  and  broken  lines,  but 

no  indication  as  to  the  story  to  which  it  belongs. 

A  specimen  of  early  Babylonian  folklore  may  fitly 
be  added  here.  It  is  a  bilingual  fragment  which 
treats  of  a  foundling  who  was  picked  up  in  the 
streets.'  and  finally  became  a  great  scholar.  Un- 
fortunately both  the  beginning  and  the  end  of  the 
story  are  wanting. 

1.  He  who  father  and  mother  had  not, 

2.  who  his  father  (and)  his  mother  knew  not, 

3.  in  the  gutter  (was)  his  going,  in  the  street  (his) 
entering. 


MISCELLANEOUS   TEXTS.  101 

4.  From  the  iiioiitli  of  tlic  dogs  one  took  him, 

5.  from  the  mouth  of  the  ravcus  oue  put  him 
away. 

G.  In  the  presence  of  the  soothsayer  the  ....  of 
his  mouth  one  took. 

7.  The  sole  of  his  feet  with  the  seal  the  soothsayer 
has  marked. 

8.  To  a  nurse  he  gave  him. 

9.  To  his  nursu  lor  three  years,  corn,  a  cradle  (?) 

10.  (and)  clothing  he  guaranteed. 

11.  Then  and  ever  he  hid  from  him  how  he  was 
taken  (from  the  streets). 

12.  His  rearer  he  rooted  out  (?). 

13.  The of  the  milk  of  mankind  he  gave 

him,  and 

14.  as  his  own  son  he  made  him. 

15.  As  his  own  son  he  inscribed  him. 

16.  A  knowledge  of  writing  he  made  him  possess. 

1 7.  For  his  education  (he  cared). 

One  of  the  most  obscure  incidents  in  the  Book  of 
Genesis  is  undoubtedly  the  building  of  the  Tower  of 
Babel.  So  far  as  we  can  judge  from  the  fragments 
of  his  copyists,  there  was  no  reference  to  it  in  the 
work  of  Berosus,  and  early  writers  had  to  quote  from 
writers  of  more  than  doubtful  authority  in  order  to 
confirm  it. 

There  is  also  no  representation  on  any  of  the 
Babylonian  gems  which  can  with  any  certainty  be 
described  as  belonging  to  this  story.  Mr.  Smith,  how- 
ever, picked  out  three  from  a  series  of  these  carvings 

M 


162 


FRAGMENTS    OF 


which  he  thought  might  be  distorted  representations 
of  the  event.     In  these  and  some  otliers  of  the  same 


'.   ^  -^  -J 


Mkn  ekoaged  in  Building  Columns;   feom  Babylonian  Ctlindeb. 

character,  figures  have  their  hands  on  tall  piles,  as  if 
erecting  them ;  and  there  is  a  god  always  represented 
near  in  much  the  same  attitude.     There  is  n"o  proper 


MISCELLANEOUS   TEXTS.  163 

proportion  between  the  supposed  structure  and  the 
men,  and  no  stress  can  consequently  be  laid  on  the 
representations.  The  Babylonian  origin  of  the  story 
is,  however,  self-evident.  According  to  Genesis,  man- 
kind after  the  flood  travelled  from  the  east,  that  is 
from  Kharsak-kurra,  "  the  mountain  of  the  East," 
now  Elwcnd,  where  the  Accadians  believed  the  ark 
to  have  rested,  to  the  plain  of  Shinar  or  Sumir.  Both 
Alexander  Polyhistor  and  Abydenus  state  that  the 
building  of  the  Tower  of  Babel  was  known  to  Baby- 
lonian history,  Babel,  in  fact,  being  the  native  form 
of  the  name  which  the  Greeks  changed  into  Babylon. 
The  legend  of  Etana  given  in  the  last  chapter  seems 
to  imply  that  the  Tower  was  supposed  to  have  been 
built  under  the  superintendence  of  this  mythical  hero. 
However  that  may  be,  a  fragment  of  the  native  story 
of  its  construction  was  discovered  by  Mr.  Smith,  and 
though  shockingly  mutilated,  is  sufficient  to  show  what 
the  Babylonians  themselves  believed  on  the  matter. 

It  is  evident  from  the  wording  of  the  fragment  that 
it  was  preceded  by  at  least  one  tablet,  describing  the 
sin  of  the  people  in  building  the  tower.  The  frag- 
ment preserved  belongs  to  a  tablet  containing  from 
four  to  six  columns  of  writing,  of  which  portions  of 
four  remain.  The  principal  part  is  the  beginning  of 
Column  I. 

Column  I. 

1 them  the  father  .... 

2.  the  thought  of  his  heart  was  evil, 


164  FRAGMENTS  OF 

3 he  the  father  of  all  the  gods  had  re- 
pudiated ; 

4.  the  thought  of  his  heart  was  evil, 

5 of  Babylon  he  hastens  to  the  sub- 
mission (?), 

6.  [small]  and  great  he  confounded  (on)  the 
mound. 

7 of  Babylon  he  hastens  to  the  sub- 
mission, 

8.  [small]  and  great  he  confounded  (on)  the 
mound. 

9.  Their  walls  all  the  day  he  founded ; 

10.  for  their  destruction  (punishment)  in  the  night 
11 he  did  not  leave  a  remainder. 

12.  In  his  anger  also  (his)  secret  counsel  he  pours 
out: 

13.  [to]  confound  (their)  speeches  he  set  his  face. 

14.  He  gave  the  command,  he  made  strange  their 
counsel 

15 the  going  he  inspected  it. 

16 he  took  (selected)  a  shrine. 

There  is  a  small  fragment  of  Column  II.,  but  the 
connection  with  Column  I.  is  not  apparent. 

Column  II. 

1.  Sar-tuli-elli  (the  king  of  the  illustrious  mound, 
i.e.  Anu)  destroys  {or  punishes). 

2.  In  front  had  Anu  lifted  up  ...  . 

3.  to  Bel-esir  his  father  .... 


MISCELLANEOUS   TEXTS.  165 

4.  Since  his  heart  also  .... 

5.  who  carried  the  command  .... 

6.  In  those  days  also  .... 

7.  he  lifted  him  up  ...  . 

8.  The  goddess  Dav-kina  .... 

9.  My  son  I  rise  and  .... 

10.  his  niim])cr(?)   .... 

11.  he  did  not  .... 

There  is  a  third  portion  on  the  same  tablet  be- 
longing to  a  column  on  the  other  side,  either  the 
third  or  the  fifth. 

Reverse  CoLmiN  III.  or  V. 

1.  In  ...   . 

2.  they  blew  and  ...  . 

3.  for  future  times  .... 

4.  The  god  of  no  government  went  .... 

5.  He  said,  like  heaven  and  earth   .... 

6.  his  path  they  went  .... 

7.  fiercely  they  fronted  his  presence  .... 

8.  He  saw  them  and  the  earth  .... 

9.  Since  a  stop  they  did  not  (make)   .... 

10.  of  the  gods  .... 

11.  the  gods  they  revolted  against  .... 

12.  offspring  .... 

13.  They  weep  hot  tears  for  Babylon  ; 

14.  bitterly  they  wept  (for  Babylon)  ; 

15.  their  heart  also  .... 

These  fragments  are  so  remarkable  that  it  is  most 
unfortunate  we  have  not  the  remainder  of  the  tablet. 


166  FRAGMENTS   OF 

In  the  first  part  we  have  the  anger  of  Bel,  the 
father  of  the  gods,  at  the  sin  of  those  who  were 
building  the  walls  of  Babylon  and  the  mound  of 
tower  or  palace.  This  mound  is  termed  "  the  illus- 
trious," and  the  god  Anu  who  destroyed  the  builders 
is  accordingly  called  Sar-tuli-elli^  "  the  king  of  the 
illustrious  mound."  Since  the  Accadian  name  of  the 
month  Tisri,  our  October,  was  "the  month  of  the 
illustrious  mound,"  it  would  appear  that  the  con- 
struction of  it  was  believed  to  have  taken  place  at  the 
time  of  the  autumnal  equinox.  The  builders  were 
punished  by  the  deity,  and  the  walls  that  had  been 
set  up  in  the  day  were  destroyed  at  night.  Prof. 
Delitzsch  has  drawn  attention  to  a  possible  reference 
to  this  legend  in  an  Accadian  hymn  in  which  the  poet 
says  to  Merodach,  "  found  during  the  day,  destroy 
during;  the  nio^ht."  It  is  plain  from  the  first  lines 
that  the  whole  attempt  was  directed  against  the  gods ; 
in  fact,  that  Hke  the  giants  and  Titans  in  Greek 
mythology,  whose  assault  on  Zeus  is  probably  but  an 
echo  of  the  old  Babylonian  tale,  convej'ed  to  Greece 
through  the  hands  of  the  Phoenicians,  the  builders  of 
the  Tower  of  Babylon  intended  to  scale  the  sky. 
They  were,  however,  confounded  on  the  mound,  as 
well  as  their  speech  {tammasle).  It  is  interesting  to 
find  the  very  same  word  signifying  "  to  confound  " 
used  in  the  Babylonian  as  in  the  Hebrew  account, 
namely  bcilal^  or  rather  hdldh.  We  may  also  notice 
that  the  Hebrew  writer  once  (Gen.  xi.  7.)  adopts  the 
polytheistic  language  of  the   Accadian  scribe;    the 


MISCBLLA  XEO  US   TEXTS. 


1G7 


Lord  bc'Inf^  made  to  say  "  Let  us  go  down,  and  tluTC 
confound  their  lamrua^^c." 

The  last  column  shows  that  the  winds  finally  do- 
troyed  the  impious  work  of  the  Babylonians.  This 
fully  accords  with  the  legend  reported  by  Alexan(h'r 
Polyhistor.  For  a  time  Babylon  was  given  over  to 
the  god  of  lawlessness;  but  at  last  the  gods  repented 


View  of  the  Birs  Nimuud,  tue  supposed  site  of  tue  Tower  of  Badel. 


of  the  evil  they  had  done,  and  order  was  once  more 
restored.  The  shrine  mentioned  in  the  sixteenth  hue 
of  the  first  column  may  receive  some  light  from  the 
fact  that  the  Accadian  name  of  Nisan  or  March  was 
*'the  month  of  the  upright  altar,"  or  "  of  the  altar  of 
Bel,"  and  that  Nisan  corrcs^jonded  with  the  vernal 
equinox  just  as  Tisri  did  with  the  autumnal  equinox. 
The  etymology  of  the  name  of  Babel  from  balbel^ 
*'to  confound,"  suggested  in  Genesis  is  one  of  those 
"  popular  etymologies  "  or  plays  on  words  of  which 


1G8  FRAGMENTS   OF 

the  Old  Testament  writers  are  so  fond.  Thus,  for 
instance,  the  name  of  Joseph  is  connected  first  with 
^dsaph  "to  take  away,"  and  then  with  ydsaph  "to 
add"  (Gen.  xxx.  23,  24.),  and  the  name  of  the 
Moabite  city  Dibon  is  changed  into  Dimon  by  Isaiah 
(xv.  9)  to  indicate  that  its  "waters  shall  be  full  of 
blood,"  Hebrew  dam.  Babel  is  the  Assyrian  Bab-ili 
"the  gate  of  God"  (or,  as  it  is  occasionally  written 


m 


View  of  the  Babil  Mound  at  Babtt^on,  the  site  of  the 
Temple  of  Bel. 


in  the  plural,  Bab-ili  "  Gate  of  the  gods"),  which  was 
the  Semitic  translation  of  the  old  Accadian  name  of 
the  town  Ca-dimirra  with  the  same  meaning.  This 
is  not  the  only  instance  in  which  the  original 
Accadian  names  of  Babylonian  cides  were  literally 
translated  into  Semitic  Babylonian  after  the  Semitic 
conquest  of  the  country.  It  is  possible  that  the 
name  had  some  reference  to  the  building  of  the 
Tower.  Babylon  was  first  made  a  capital  by  Kham- 
muragas,   the    leader   of    the    Cossasan    dynasty,    a 


MISCELLAXEO US  TEXTS. 


1C9 


position  wliicli  it  never  afterwards  lost;  hut  the  first 
antediluvian  king  of  Chaldea,  Alorus,  according  to 
Ij.rosus,  was  a  native  of  the  place. 

The  actual  site  of  the  Tower  of  Babel,  beyond  the 
mere  fact  that  it  was  somewhere  in  Babylon,  has  not 


Tower  in  Stages,  from  an  Assyrian  Bas-rki.ii:f. 


yet  been  settled.  It  is  generally  considered  to  be  re- 
prtsented  by  the  great  pile  of  Birs  Nimrud,  which 
stood  in  Borsippa,  the  suburb  of  Babylon,  and  was 
dedicated  to  Nebo  and  called  "  the  Temple  of  the 
Seven  Lights "  or  planets.  This  ruin  lias  l)een 
examined   by   Sir  llenr}'  Rawlinson;   details  of  his 


170  FRAGMENTS   OF 

operations  here  are  given  in  the  "  Jonrnal  of  the 
Royal  Asiatic  Society,"  vol.  xviii.,  and  Eawlinson's 
"Ancient  Monarchies,"  p.  544.  Sir  Henry  dis- 
covered by  excavation  that  the  tower  consisted  of 
seven  stages  of  brickwork  on  an  earthen  platform, 
each  stage  being  of  a  different  colour.  This  is  ex- 
plained by  the  fact  that  it  was  devoted  to  the  seven 
planets.  The  height  of  the  earthen  platform  was  not 
ascertained,  but  the  first  stage,  which  was  an  exact 
square,  was  272  feet  each  way,  and  26  feet  high,  the 
bricks  beino-  blackened  with  bitumen ;  this  stao;e  is 
supposed  to  have  been  dedicated  to  the  planet 
Saturn.  The  second  stage  was  a  square  of  230 
feet,  26  feet  high,  faced  with  orange-coloured  bricks; 
supposed  to  have  been  dedicated  to  Jupiter.  The 
third  stage,  188  feet  square,  and  26  feet  high, 
faced  with  red  bricks,  was  probably  dedicated  to 
Mars.  The  fourth  stage,  146  feet  square,  and  15  feet 
high,  was  probably  dedicated  to  the  Sun,  and  is 
thought  by  Sir  H.  Rawlinson  to  have  been  originally 
plated  with  gold.  The  fifth  stage  is  supposed  to  have 
been  104,  the  sixth  62,  and  the  seventh  20  feet  square, 
but  the  top  was  too  ruinous  to  decide  these  measure- 
ments. These  stages  were  probably  dedicated  to 
Venus,  Mercury,  and  the  Moon.  Each  stage  of  the 
buildino;  was  not  set  in  the  centre  of  the  sta^e  on 
which  it  rested,  but  was  placed  30  feet  from  the  front, 
and  12  feet  from  the  back.  The  ruin  at  present  rises 
154  feet  above  the  level  of  the  plain,  and  is  the 
most  imposing  pile  in  the  whole  country.    According 


MISCELLANEOUS    TEXTS.  171 

to  Nebuchadnezzar  it  had  been  built  to  the  height  of 
42  cubits  by  "  a  former  king,"  who  however  had  not 
completed  its  summit,  and  it  had  long  been  in  a 
ruinous  condition  when  Nebuchadnezzar  undertook 
to  restore  and  finish  it.  Prof.  Schrader  imagines 
that  the  long  period  during  which  it  had  remained 
an  unfinished  ruin  caused  the  growth  of  the  Icijend 
Mdiich  saw  in  it  a  monument  of  the  overthrow  of 
human  presumption,  the  diversity  of  languages  in 
13ab}lonia  being  sufficient  to  account  for  the  localiza- 
tion of  the  confusion  of  tongues  in  the  country. 

Sir  Henry  Rawlinson  now  proposes  to  place  the 
Tower  or  tul  ellu  at  the  ruins  now  called  Amran, 
within  the  city  of  Babylon  itself.  Here  he  thinks 
were  the  temple  of  Anu,  on  the  site  of  the  ruined 
Tower,  a  chapel  dedicated  to  Nebo,  an  altar  of  Mero- 
dach,  the  royal  palace  (now  represented  by  the  mound 
of  the  Kasr),  and  the  hanging  gardens,  all  enclosed  by 
a  common  wall.  The  quarter  of  Babylon  thus  en- 
closed he  would  identify  with  the  Calneh  of  the  Bible, 
principally  on  the  ground  that  the  Septuagint  render- 
ing of  Isaiah  x.  9  is, "  Have  I  not  taken  the  region  above 
Babylon  and  Chalanne  where  the  tower  was  built?" 

A  third  site  has  been  claimed  for  the  Tower  on  the 
Babil  or  Mujellibeh  mound  on  the  north  side  of  Baby- 
lon. This  represents  the  famous  temple  of  Belus  or 
Bel,  whose  great  festival  marked  the  beginning  of  the 
year  and  the  vernal  equinox.  But  there  is  no  evi- 
dence to  support  this  third  opinion. 

In  the  Babylonian  and  Assyrian  sculptures  there 


172  FBAGMENT8   OF 

are  occasionally  representations  of  towers  similar  in 
style  to  the  supposed  Tower  of  Babel ;  one  of  tliese 
is  given  on  the  stone  of  Merodach  Baladan  I.,  oppo- 
site p.  236  of  Mr.  Smith's  "Assyrian  Discoveries;" 
another  occurs  on  the  sculptures  at  Nineveh,  repre- 
senting the  city  of  Babylon;  this  tower,  however, 
cannot  represent  the  Borsippa  pile,  since  it  consists  of 
only  five  stages. 

Besides  the  Tower  of  Babel,  the  destruction  of 
Sodom  and  Gomorrah  by  fire  from  heaven  may  also 
have  been  known  to  the  Accadians.  We  learn  from 
Genesis  xiv.  that  the  cities  of  the  plain  were  among 
the  conquests  of  Chedor-laomer  and  his  allies,  and 
there  is  some  reason  for  thinking  that  the  history  of 
Chedor-laomer' s  campaign  may  have  been  derived 
from  the  Babylonian  state  archives.  At  all  events 
Amraphel  or  Amarpel,  the  king  of  Sumir,  is  mentioned 
first,  although  Chedor-laomer  was  the  paramount 
sovereign  and  the  leader  of  the  expedition.  The 
expedition  must  have  taken  place  during  the  period 
when,  as  we  learn  from  the  inscriptions,  Babylonia 
was  subject  to  the  monarchs  of  Elam,  though  subordi- 
nate princes  were  ruling  over  the  states  into  which  it 
was  divided  at  the  time.  Though  the  name  of  Chedor- 
laomer  has  not  been  found,  Laomer  or  Lagamar 
appears  as  an  Elamite  god,  and  several  of  the  Elamite 
kings  bore  names  compounded  with  Kudur  "  a  ser- 
vant," as  Kudur-Xankhunte,  "  the  servant  of  the  god 
Nankhunte,"  Kudur-Mabug,  "  the  servant  of  Mabug," 
and  the  like.     Arioch,  king  of  Ellasar,  which  probably 


MISCELLANEOUS   TEXTS.  173 

stands  for  al  Larsa,  "  tlic  city  of  Larsa,"  has  tlic  same 
name  as  Eri-Acu  ("the  servant  of  the  moon-god"), 
the  son  of  the  Elamite  monarch  Kudur-Mabug,  who 
reigned  over  Larsa  during  his  father's  lifetime,  and 
was  eventually  overthrown  by  the  Cossajan  conqueror 
Kharamurairas. 

The  text  which  perhaps  relates  to  the  destruction 
of  the  guilty  cities  is  a  bilingual  one,  much  mutilated, 
and  runs  as  follows : — 

1.  An    overthrow   came   from   the  midst  of  the 
deep  (the  waters  above  the  firmament). 

2.  The  fated  punishment  from  the  midst  of  heaven 
descended. 

3.  A   storm   like   a   plummet   the   earth    (over- 
whelmed). 

4.  Towards  the  four  winds  the  destroying  flood 
like  fire  burnt. 

5.  The  inhabitants  of  the  city  it  had  caused  to  be 
tormented;  their  bodies  it  consumed. 

6.  In  city  and  country  it  spread  death,  and  the 
flames  as  they  rose  overthrew. 

7.  Freeman  and  slave  were  equal,  and  the  high 
places  it  filled. 

8.  In  heaven  and  earth  like  a  thunderstorm  it 
had  rained;  a  prey  it  made. 

9.  To  a  place  of  refuge  the  gods  hastened,  and  in 
a  throng  collected. 

10.  Its  mighty  (onset)  they  fled  from,  and  like  a 
garment  it  concealed  (the  guilty). 

11.  They  (feared),  and  death  (overtook  them). 


174     FRAGMENTS  OF  MISCELLANEOUS  TEXTS. 

12.  (Their)  feet  and  hands  (it  embraced). 

13. 

14.  Their  body  it  consumed. 

15 as  for  the  city,  its  foundations  it  de- 
filed. 

16 with  (glory?)  and  breadth  his  mouth  he 

filled. 

17.  This  man  the  voice  (of  the  thunder)  called ;  the 
thunderbolt  descended; 

18.  during  the  day  it  flashed;  grievously  (it  fell). 
Here  the  fragment  breaks  off.     It  is  possible  that 

the  person  referred  to  in  line  17  was  the  pious  man 
who  like  Lot  escaped  the  destruction  that  befell  his 
neighbours. 


IZDUBAR   STRANGLING  A   LlON.       FrOM   KhORSABAD   ScULPTURF, 


ClIArTER     XI. 

THE    IZDUBAIl  LEGENliS. 

Izdubar. — Meaning  of  the  name. — A  solar  hero. — ProJotj'pe  of 
Hcrakles. — Age  of  Legends. — Babylonian  evlintlers. — Notices  of  Izdu- 
bar.— Surlppak. — Ark  City. — Twelve  tablets. — Extent  of  liegends. — 
Description. — Introduction. — Meeting  of  Hea-bani  and  Izdubar. — De- 
struction of  tyrant  Khumbaba. — Adventures  of  Istar. — Illness  and 
wanderings  of  Izdubar, — Description  of  Deluge  and  conclusion. — Fir.st 
Tablet. — Kingdom  of  Nimrod. — Traditions. — Ideutificatious. — Trans- 
lation.— Elamito  conquest. — Dates. 

'E  now  come  to  the  great  E|)ic  of  early 
Chaldea,  first  discovered  by  Mr.  Smith 
in  1872.  The  hero  of  this  Epic  is  pro- 
visionally called  Izdubar,  though  this  is 
certaiidy  not  the  right  reading  of  his  name.  The  first 
and  last  characters  which  compose  it  together  form  a 
compound  ideograph  signifying  "  fire,"and  pronounced 
gibil  in  Accadian,  isata  in  Assyrian,  ■while  the  middle 
character,  dim  or  dhun^  meant "  a  mass  "  or  "a  going." 
"  A  mass  of  fire"  would  have  been  by  no  means  an 
inappropiiatc  name  for  a  hero,  who,  as  we  shall  see, 
was  originally  the  Accadian  fire-god,  and  then  a  per- 


176  TEE   IZDUBAB   LEGENDS. 

sonified  form  of  tlie  sun-god.  The  two  last  characters 
of  the  name,  however,  when  used  as  a  compound  ideo- 
graph, denoted  "the  under-lip,"  and  the  first  cha- 
racter symbolizes  "  wood." 

Mr.  Smith  believed  that  Izdubar  was  the  Biblical 
Nimrod,  and  was  almost  inclined  to  think  that  this 
was  the  way  in  which  the  name  ought  to  be  phoneti- 
cally rendered.  One  passage,  however,  in  which  the 
last  syllable  is  followed  by  the  syllable  ra  seems  to 
imply  that  the  final  letter  was  r. 

The  originally  solar  character  of  the  hero  was  still 
remembered  at  the  time  when  the  great  Epic  of  the 
Accadians  was  put  together.  As  was  pointed  out  by 
Sir  Henry  Eawlinson  shortly  alter  Mr.  Smith's  first 
discovery  of  it,  it  is  arranged  upon  an  astronomical 
principle,  its  twelve  books  or  tablets  corresponding 
with  the  twelve  signs  of  the  Zodiac,  through  which 
the  sun  passes  in  his  yearly  course.  Thus  the  eleventh 
tablet,  which  contains  the  episode  of  the  Deluge, 
answers  to  x\quarius  the  eleventh  sign  of  the  Zodiac, 
and  the  eleventh  month  of  the  Accadian  year  called 
"the  rainy;"  and  the  sixth  tablet,  describing  his 
courtship  by  Istar,  answers  to  Virgo  the  sixth  sign  of 
the  Zodiac,  and  the  sixth  Accadian  month  called  that 
"  of  the  errand  of  Istar."  It  is  in  the  second  month, 
that  of  "  the  directing  bull,"  and  under  the  sign  of 
Taurus,  that  Ilea-bani,  half-man,  half-bull,  is  brought 
to  Izdubar  in  the  second  tablet ;  the  lion  is  slain  by 
Izdubar  under  the  Zodiacal  Leo,  and  the  lamentation 
he  makes  over  the  corpse  of  his  friend  and  seer  Hea- 


TEE  IZDUBAB   LEGENDS.  177 

l)aiii  is  made  in  "  the  dark  month  "  of  Adar,  as  it  was 
termed,  at  tlic  end  of  the  year.  Like  the  autumnal 
sun,  too,  Izdubar  sickens  in  the  eighth  book  corre- 
sponding with  the  month  of  October,  and  only  recovers 
his  health  and  l)rilliance  after  bathing  in  the  waters  of 
the  eastern  ocean  at  the  beginning  of  the  new  year. 

If  an^  thins:  were  needed  to  confirm  the  solar  cha- 
racter  of  Izdubar  and  his  history,  it  would  be  afforded 
by  a  comjarison  with  the  legends  of  the  Greek  solar 
hero,  Ilerakles.  Like  much  else  of  Greek  mythology, 
the  twelve  adventures  of  Ilerakles  were  brought  to 
Greece  from  Babylonia  through  the  hands  of  the 
Phcenicians,  and  it  has  long  been  recognized  that 
Ilerakles  is  but  a  form  of  Baal  Melkarth,  the  sun-god 
of  Tyre.  IIea-l)ani  reappears  in  Cheiron,  the  centaur, 
the  friend  and  instructor  of  Ilerakles,  and  just  as  Hea- 
bani  was  created  by  Ilea,  Cheiron  was  said  to  be  the 
son  of  Kronos,  who  is  identified  by  Berosus  with  Ilea 
in  the  account  of  the  Deluge.  Tlie  lion  slain  by 
Izdubar  is  the  lion  of  Nemea  slain  by  Ilerakles;  the 
Avinged  bull  made  by  Anu  is  the  famous  bull  of  Krete ; 
the  tyrant  Khumbaba  is  the  tyrant  Geryon  ;  the  gems 
borne  by  the  trees  of  the  forest  beyond  the  gateway 
of  the  sun  are  the  apples  of  the  Ilesperidcs;  and  the 
deadly  sickness  of  Izdubar  liimself  is  but  the  fever  of 
Ilerakles,  caused  by  the  poisoned  tunic  of  Nessus. 

A  very  slight  inspection  of  the  Epic  is  sufficient  to 
show  that  it  has  been  pieced  together  out  of  a  number 
of  previously  existing  and  independent  materials. 
Thus  the  hib.tor}-  of  the  Deluge,  which  is  itself  but  an 

N 


178  TEE   IZDUBAE   LEGENDS. 

epis.ode  somewhat  violently  foisted  into  tlie  legend  of 
Izdubar  in  order  to  preserve  the  astronomical 
arrangement  of  the  Epic,  may  be  shown  to  have  con- 
sisted of  at  least  two  older  poems  on  the  subject;  and 
a  careful  examination  of  other  portions  of  the  Epic 
brings  the  same  fact  to  light  elsewhere. 

As,  however,  there  is  clear  proof  that  the  Epic  was 
originally  composed  in  Accadian,  our  present  text 
being  merely  the  Semitic  translation  of  the  Accadian 
original,  it  must  have  existed  in  the  form  in  which  we 
now  have  it  before  the  age  of  Sargon  and  the  extinc- 
tion of  the  Accadian  language  in  Cbaldea.  We  shall 
not  be  far  wrong,  therefore,  in  ascribing  its  composition 
to  about  B.C.  2000,  or  a  little  earlier.  The  older  lays 
or  poems  out  of  which  it  was  formed  must  therefore 
date  before  this  period.  There  seems  to  have  been  a 
considerable  number  of  them,  each  incident  in  the 
cycle  of  ancient  Accadian  mythology  having  been  the 
subject  of  various  poems.  Many  of  these  originated 
in  different  parts  of  the  country,  so  that  a  long  period 
of  time  must  be  allowed  for  their  growth  and  subse- 
quent reduction  to  a  literary  form.  But  as  the  legends 
they  celebrated  were  traditions  in  the  country  before 
they  were  (embodied  in  poems  and  committed  to 
writing,  we  must  go  back  to  quite  a  remote  epoch  for 
their  first  starting-point. 

The  earhest  evidence  we  have  of  them  is  in  'the 
carvings  on  early  Babylonian  cylindrical  seals. 
Amono;  the  earliest  known  devices  on  these  seals  we 
have  scenes  from  the  legends  of  Izdubar,  and  from 


TIIC  IZDUBAR   LEGENDS.  179 

tLc  story  of  the  Creation.  The  seals  mostly  belong 
to  the  age  of  the  kings  of  Ur,  and  some  of  them  are 
a  good  deal  older  than  B.C.  2000.  The  principal 
incidents  represented  on  them  are  the  struggles  of 
Izdubar  and  his  companion  Ilea-bani  with  the  lion 
and  the  bull,  the  journey  of  Izdubar  in  search  of 
Xisuthrus,  Noah  or  Xisuthrus  in  his  ark,  and  the 
war  between  Tiamtii  the  sea-dragon  and  the  god 
Merodach.  There  is  a  fragment  of  a  document  in 
the  British  Museum  which  claims  to  be  copied  from 
an  omen  tablet  belonging  to  the  time  of  Izdubar 
himself,  but  it  is  probably  not  earlier  than  B.C.  IGOO, 
when  many  similar  tablets  were  written. 

There  is  an  incidental  notice  of  the  sliip  or  ark  of 
"the  god  Izdubar"  in  a  tablet  printed  in  "Cuneiform 
Inscriptions,"  vol.  ii.  p.  4G.  He  is  hel'e  called  ''the 
king  who  bears  the  sceptre."  This  tablet,  which  con- 
tains lists  of  wooden  objects,  was  written  hi  the  time 
of  Assur-bani-pal,  but  is  copied  from  an  original,  which 
must  have  been  written  at  least  eighteen  hundred 
years  before  the  Christian  era.  The  geographical 
notices  on  this  tablet  suit  the  period  before  the  rise 
of  Babylon.  Surippak  is  called  in  it  the  ship  or  ark 
city,  this  name  forming  another  reference  to  the  Flood 
Ic'o-ends.  Izdubar  is  also  mentioned  in  a  series  of 
tablets  relating  to  witchcraft,  and  on  a  tablet  contain- 
ing prayers  to  him  as  a  god ;  this  last  showing  that 
he  was  deified,  which,  however,  was  an  honour  also 
'   given  to  several  Babylonian  kings. 

As  ah-eady  stated,  the  legends  of  Izdubar  arc  in- 


180  THE   IZDUBAB   LEGENDS. 

scribed  on  twelve  tablets,  of  wliich  there  are  remains 
of  at  least  four  editions.  All  the  tablets  are  in  frag- 
ments, and  none  of  them  are  complete ;  but  it  is  a 
fortunate  circumstance  that  the  most  perfect  tablet  is 
the  eleventh,  which  describes  the  Deluge,  this  being 
the  most  important  of  the  series.  In  the  first  chapter 
the  successive  steps  in  the  discovery  of  these  legends 
have  been  already  described,  and  we  may  now  there- 
fore pass  on  to  the  description  and  translation  of 
the  various  fragments.  All  the  fragments  of  our 
present  copies  belong  to  the  reign  of  Assur-bani-pal, 
king  of  Assyria,  in  the  seventh  century  B.C.  From 
the  mutilated  condition  of  many  of  them  it  is  im- 
possible at  present  to  gain  an  accurate  idea  of  the 
whole  scope  of  the  legends,  and  many  parts  which 
are  lost  have  to  be  supplied  by  conjecture;  the 
order  even  of  some  of  the  tablets  cannot  be  deter- 
mined, and  it  is  uncertain  if  we  have  fragments  of 
the  whole  twelve  in  what  follows.  Mr.  Smith 
has,  however,  conjecturally  divided  the  fragments  into 
groups  corresponding  roughly  with  the  subj[ects  of 
the  tablets.  Each  tablet  when  complete  contained  six 
columns  of  writing,  and  each  column  had  generally 
from  forty  to  fifty  lines  of  writing,  there  being 
in  all  about  3,000  lines  of  cuneiform  text.  The 
divisions  adopted  by  Mr.  Smith  will  be  seen  by  the 
following  summary,  which  exhibits  our  present  know- 
ledge of  the  fragments. 

Part  I. — Introduction. 
Tablet   I. — Number   of  lines  uncertain,  probably 


TUE   IZDUBAB  LEGENDS.  181 

about  240.  First  column  iuitial  line  preserved, 
second  column  lost,  third  column  twenty-six  lines 
preserved,  fourth  column  doubtful  fragment  inserted, 
fifth  and  sixth  columns  lost. 

Probable  subjects :  conquest  of  Babylonia  by  the 
Elamites,  birth  and  [)arentagc  of  Izdubar. 

Fart  IL — Meeting  of  ITea-bani  and  Izdubar. 

Tablet  II. — Number  of  lines  uncertain,  probably 
about  240.  First  and  second  columns  lost,  third  and 
fourth  columns  about  half-preserved,  filth  and  sixth 
columns  lost. 

Tablet  III.— Number  of  lines  about  270.  First 
column  fourteen  lines  preserved,  second,  thii'd,  fourth, 
and  fifth  columns  nearly  perfect,  sixth  column  a 
frasrment. 

Probable  subjects:  dream  of  Izdubar,  Ilea-bani 
invited  comes  to  Erech,  and  explains  the  dream. 

Part  III. — Destruction  of  the  tyrant  Khumbaba. 

Tablet  IV. — Number  of  lines  probably  about  260. 
About  one-third  of  first,  second,  and  third  columns, 
doubtful  fragments  of  fourth,  fifth,  and  sixth 
columns. 

Tablet  v.— Number  of  lines  about  260.  Most  of 
first  column,  and  part  of  second  column  preserved, 
third,  fourth,  and  fifth  columns  lost,  fragment  of 
sixth  column. 

Probable  subjects :  contests  with  wild  animals, 
Izdubar  and  Ilea-bani  slay  the  tyrant  Khumbaba.   ■ 


182  THE  IZDTTBAB   LEGENDS. 

Part  IV. — Adventures  of  Istar. 

Tablet  VI.— Number  of  lines  about  210.  Most  of 
first  column  preserved,  second  column  nearly  perfect, 
third  and  fourth  columns  partly  preserved,  fifth  and 
sixth  columns  nearly  perfect. 

Tablet  YII. — Number  of  lines  probably  about  240. 
First  line  of  first  column  preserved,  second  column 
lost,  third  and  fourth  column  partly  preserved,  fifth 
and  sixth  columns  conjecturally  restored  from  tablet 
of  descent  of  Istar  into  Hades. 

Probable  subjects:  Istar  loves  Izdubar,  her 
amours,  her  ascent  to  heaven,  destruction  of  her 
bull,  her  descent  to  Hades. 

Part  V. — Illness  and  wanderings  of  Izduhar. 

Tablet  YIII. — Number  of  lines  probably  about 
270.  Conjectured  fragments  of  first,  second,  and 
third  columns,  fourth  and  fifth  columns  lost,  con- 
jectured fragments  of  sixth  column. 

Tablet  IX. — Number  of  lines  about  190.  Portions 
of  all  six  columns  preserved. 

Tablet  X. — Number  of  lines  about  270.  Portions 
of  all  six  columns  preserved. 

Probable  subjects:  discourse  to  trees,  dreams,  ill- 
ness of  Izdubar,  death  of  Hea-bani,  wanderings  of 
Izdubar  in  search  of  the  hero  of  the  Deluge. 

Part  VI — Description  of  Deluge^  and  conclusion. 
Tablet  XL — Number  of  lines  294.   All  six  columns 
nearly  perfect. 


TUE  IZDUBAR    LEGENDS.  183 

Tal)let  XT  I. — Number  of  lines  about  200.  Portions 
of  first  four  columns  preserved,  two  lines  of  fifth 
column,  sixth  column  perfect, 

Prol){ible  subjects:  description  of  Deluge,  cure  of 
Izdubar,  his  lamentation  over  Ilea-bani. 

Tablet  I. 

The  opening  words  of  the  first  tablet  are  pre- 
served, and  form  as  usual  the  title  of  the  series,  but 
the  expressions  used  are  obscure  from  "svant  of  any 
context  to  explain  them.  There  are  two  principal  or 
key- words,  7iaqhi  and  kugar ;  the  first  of  which  means 
"a  channel,"  and  is  more  particularly  applied  to  the 
canals  with  which  Babylonia  was  intersected  and 
watered,  while  the  second  is  the  compound  ideograph 
which  literally  signifies  "  minister  "  or  "  servant  of 
work."  It  was  the  special  title  of  Izdubar,  who,  hke 
his  Greek  double  Herakles,  was  celebrated  for  '  the 
twelve  labours "  he  successfully  undertook.  The 
title  had  no  doubt  been  originally  given  to  the  fire- 
god,  in  whom  primitive  man  sees  his  most  useful  ser- 
vant and  workman.  The  fi  st  line  of  the  Epic  would 
consequently  have  run :  "  The  canals,  the  toiling 
hero,  the  god  Izdubar,  had  seen."  Elsewhere,  how- 
ever, the  title  of  Izdubar  is  written  Zicai\  that  is, 
*'the  male"  or  "hero." 

After  the  heading  and  opening  line  there  is  a 
considerable  blank  in  the  story,  two  columns  of 
writing  being  entirely  lost.  It  is  proljable  that  this 
part  contained  the    account  of   the    parentage   and 


181  TEE  IZBUBAU    LEGENDS. 

previous  history  of  Izdubar,  forming  the  introduc- 
tion to  the  story  In  the  subsequent  portions  of  the 
history  there  is  very  little  information  to  supply  the 
loss  of  this  part  of  the  inscription;  but  it  appears 
that  the  mother  of  Izdubar  was  named  Dannat, 
which  signifies  "  the  powerful  lady."  His  father  is 
not  named  in  any  of  our  present  fragments,  but  he  is 
referred  to  in  the  third  tablet.  He  was  no  doubt  a 
deity,  possibly  the  Sun-god,  who  is  supposed  to  inter- 
fere very  much  in  his  behalf.  When  Izdubar,  the 
old  god  of  fire,  after  first  becoming  a  form  of  the 
solar  deity,  was  finally  personified  and  regarded  as  a 
mighty  leader,  strong  in  war  and  hunting,  he  was 
turned  into  a  giant,  one  of  the  mythical  monarchs 
who  had  ruled  in  Babjdonia  in  long-past  days,  and 
had  subdued  the  many  petty  kingdoms  into  which  the 
valley  of  the  Euphrates  was  then  divided. 

The  centre  of  the  empire  of  Izdubar  is  laid  in 
the  region  of  Shinar,  or  Sumir,  Erech  ''  the  lofty " 
being  the  chief  seat  of  his  power,  and  thus  agrees 
with  the  site  of  the  kingdom  of  Nimrod,  according  to 
Genesis  x.  8,  9, 10,  where  we  read  :  "  And  Cush  begat 
Nimrod :  he  began  to  be  a  mighty  one  in  the  earth. 
He  was  a  mighty  hunter  before  the  Lord :  wherefore 
it  is  said,  even  as  Nimrod  the  mighty  hunter  before 
the  Lord.  And  the  beginning  of  his  kingdom  was 
Babel,  and  Erech,  and  Accad,  and  Calneh,  in  the 
land  of  Shinar."  We  cannot  overlook  the  fact  that 
the  character  of  Izdubar  as  hunter,  leader,  and  king, 
corresponds  with  that  of  Nimrod.     Cush,  the  father  of 


TUU   IZDUBAR   LEGENDS.  185 

Nimrod,  may  be  identified  with  Cusu,  Cusi  or  Ciis,  the 
Acciidian  deity  of  sunset  and  ni^lit.  The  word  in  Ac- 
cadian  signified  "  rest  "  and  "darkness,"  and  is  trans- 
lated by  the  Assyrian  nakhu  "  to  rest,"  and  nulchu  or 
nul-h  "  rest."  This  latter  word  is  identical  with  the 
Biblical  Noah.  It  is  very  possible,  therefore,  that 
Cush,  the  father  of  Xinirod,  has  nothing  to  do  with 
Cash  or  Etliiopia,  the  son  of  Ham,  the  two  being  set 
side  by  side  in  Genesis  merely  on  account  of  the  simi- 
larity of  their  names.  In  this  case  all  the  ethnological 
difhcullies  occasioned  by  the  belief  that  the  Accadians 
of  Babylonia  were  Cushites,  and  connected  with  Egypt 
or  Ethiopia,  will  be  avoided.  It  is  curious  to  find  the 
Christian  writers  identifying  Nimrod  with  Evechous, 
the  first  king  of  Babylon,  according  to  Berosus,  after 
the  flood. 

The  next  passage  in  Genesis  after  the  one  de- 
scribing Nimrod's  dominion  may  also  refer  to  Nimrod, 
if  we  read,  with  the  margin,  "  Out  of  that  land  he 
went  forth  to  Assyria,"  instead  of  "  Out  of  that  land 
went  forth  Assur."  These  verses  will  then  read 
(Genesis  x.  11,12):  "  Out  of  that  land  he  went  forth 
to  Assyria,  and  builded  Nineveh,  and  the  suburbs  of 
the  city,  andCalah,  and  Kesen,  between  Nineveh  and 
Calah :  the  same  is  a  great  city."  It  must  be  re- 
membered, however,  that  Assur  was  regarded  by  the 
Assyrians  as  their  supreme  god  and  eponymous 
founder,  and  that  in  Micah  v.  6,  "  the  land  of  Assur" 
and  "  the  land  of  Nimrod  "  seem  to  be  contrasted  with 
one  another.     But  it  is  possible  to  consider  the  two 


186  TEE  IZDUBAB   LEGENDS. 

expressions  in  the  latter  passage  to  be  both  applied 
to  the  same  country. 

After  the  date  of  the  later  books  of  the  Old  Testa- 
ment we  know  nothing  of  Nimrod  for  some  time ;  it 
is  probable  that  he  was  fully  mentioned  by  Berosus 
in  his  history,  but  his  account  of  the  giant  hunter  has 
been  lost.  The  reason  of  this  appears  to  be,  that  a 
belief  had  grown  up  among  early  Christian  writers 
that  the  Biblical  Nimrod  was  the  first  king  of  Baby- 
lonia after  the  Flood,  and  looking  at  the  list  of  Berosus 
they  found  that  after  the  Flood  according  to  him 
Evechous  first  reigned  in  Babylonia,  and  at  once 
assumed  that  the  Evechous  of  Berosus  was  the  Nim- 
rod of  the  Bible ;  but  as  Evechous  has  given  to  him 
the  extravagant  reign  of  four  ners  or  2,400  years, 
and  his  son  and  successpr,  Chomasbelus,  four  ners 
and  five  sosses,  or  2,700  years,  this  identification  gives 
little  hope  of  our  finding  an  historical  Nimrod. 

It  is  possible  that  this  identification  of  Nim- 
rod with  Evechous,  made  by  the  early  chronolo- 
gists,  has  caused  them  to  overlook  his  name  and  true 
epoch  in  the  list  of  Berosus,  and  has  thus  lost  to  us 
his  position  in  the  series  of  Babylonian  sovereigns. 

Belonp'ino:  to  the  first  centuries  of  the  Christian 
era  are  the  works  of  various  Jewish  and  Christian 
writers,  who  have  made  us  familiar  with  a  number  of 
later  traditions  concerning  Nimrod.  Jost  phus  declares 
that  he  was  a  prime  mover  in  building  the  Tower  of 
Babel,  an  enemy  of  God,  and  that  he  reigned  at 
Babylon  during  the  dispersion.     Later  writers  make 


THE  IZDUBAB   LEGENDS.  187 

him  a  contemporary  with  Abraliam,  the  inventor  of 
idol  wortsliip,  and  a  furious  worshipper  of  fire.  At 
the  city  of  Orfa,  in  Syria,  he  is  said  to  have  cast 
Abraham  into  a  burnincr  fiery  furnace  because  he 
would  not  bow  down  to  his  idols.  These  lesrends 
have  been  taken  up  by  the  Arabs,  and  although  his 
history  has  been  lost  and  replaced  by  absurd  and 
worthless  stories,  Nimrod  still  remains  the  most  pro- 
minent name  in  the  traditions  of  the  country;  every- 
thing good  or  evil  is  attributed  to  him,  and  the  most 
important  ruins  are 'even  now  called  after  his  name. 
From  the  time  of  the  early  Christian  writers  down 
to  to-day,  men  have  been  busy  framing  systems  of 
general  chronology,  and  since  Nimrod  was  always 
known  as  a  famous  sovereign  it  was  necessary  to 
find  a  definite  place  lor  him  in  each  chronological 
scheme.  Africanus  and  Eusebius  held  that  he  was 
the  Evechous  of  Berosus,  and  reigned  first  after  the 
Flood.  Moses  of  Khorene  identified  him  with  Bel, 
the  great  god  of  Babylon;  and  he  is  said  to  have 
extended  his  dominions  to  the  foot  of  the  Armenian 
mountains,  falling  in  battle  there  when  attempting 
to  enforce  his  authority  over  Haic,  king  of  Armenia. 
Other  writers  identified  Nimrod  with  Ninus,  the 
mythical  founder  of  the  city  of  Nineveh.  These 
remained  the  principal  identifications  before  modern 
research  took  up  the  matter  ;  but  so  wide  a  door  was 
open  to  conjecture,  that  one  writer  actually  identified 
Nimrod  ^\T.th  the  Alorus  of  Berosus,  the  first  king 
of  Babylonia  before  the  Flood. 


188  TBE  IZDUBAE   LEGENDS. 

One  of  the  most  curious  theoiies  about  Nimrod, 
suggested  in  modern  times,  was  grounded  on  the 
"  Book  of  Nabatean  Agriculture."  This  work  is  a 
comparatively  modern  forgery,  pretending  to  be  a 
literary  production  of  the  early  Chaldean  period. 
In  this  work  Nimrod  heads  a  list  of  Babylonian  kings 
called  Canaanite^  and  a  writer  in  the  "Journal  of 
Sacred  Literature  "  has  argued  with  considerable  force 
in  favour  of  these  Canaanites  being  the  Arabs  of  Be- 
rosus,  who  reigned  about  B.C.  1550  to  1300.  The 
southern  half  of  Arabia  is  known  as  Cush  in  the  Old 
Testament  like  the  opposite  coast  of  Africa,  and,  as 
Nimrod  is  called  a  Cushite  in  Genesis,  there  was  a 
great  temi^tation  to  identify  him  with  the  leader 
of  the  Arab  dynasty.  This  idea,  however,  gained 
little  favour,  and  has  not  been  held  by  any  sec- 
tion of  inquirers  as  fixing  the  position  of  Nimrod. 
The  discovery  of  the  cuneiform  inscriptions  threw  a 
new  light  on  the  subject  of  Babylonian  history,  and 
soon  after  the  decipherment  of  the  inscriptions  atten- 
tion was  directed  to  the  question  of  the  identity  and 
age  of  Nimrod.  Sir  Henry  Rawlinson,  the  father 
of  Assj^rian  discovery,  first  seriously  attempted  to 
fix  the  name  of  Nimrod  in  the  cuneiform  inscrip- 
tions, and  he  endeavoured  to  find  the  name  in  that 
of  the  second  god  of  the  great  Chaldean  triad.  (See 
Rawlinson's  "Ancient  Monarchies,"  vol.  i.  p.  117.) 
The  names  of  this  deity  are  really  Enu,  Elum,  and 
Bel,  and  he  was  evidently  worshipped  at  the  dawn  of 
Babylonian  history,  and  is  in  fact  represented  as  one 


THE  IZDUBAR    LEGENDS.  189 

of  the  creators  of  the  world ;  time,  moreover,  has 
shown  that  the  cuneiform  characters  on  which  the 
identification  was  grounded  do  not  bear  the  phonetic 
vahies  then  supposed. 

Sir  Henry  Rawlinson  also  suggested  ("  Ancient 
Monarchies,"  p.  1 3G)  that  the  god  Nergal  was  a  deifi- 
cation of  Ninirod.  Nergal,  however,  whicli  means 
literally  "the  illuminator  of  Hades,"  was  a  god  of  the 
lower  world,  and  even  if  Nimrod  was  deified  under 
the  name  of  Nergal  this  does  not  explain  his  position 
or  epoch. 

Canon  Rawlinson,  brother  of  Sir  Henry,  in  the 
first  volume  of  his  "Ancient  ]\Ionarchics,"  p.  153, 
and  following,  makes  some  judicious  remarks  on  the 
chronological  position  of  Nimrod,  and  suggests  that 
he  may  have  reigned  a  century  or  two  b^^fore  B.C. 
2286  ;  he  asserts  the  historical  character  of  his  reign, 
and  supposes  him  to  have  founded  the  Babylonian 
monarch}',  but  does  not  himself  identify  him  wiili 
any  king  known  from  the  inscriptions.  At  the  time 
when  this  was  written  (1871),  the  conclusions  of 
Canon  Rawlinson  were  tlie  most  satisfactory  that 
had  been  advanced  since  the  discovery  of  the  cunei- 
form inscriptions.  Since  this  time,  however,  some 
new  theories  have  been  started,  with  the  idea  of 
identif}  ing  Nimrod ;  one  of  these,  brought  forward 
by  Professor  Oppert,  makes  the  word  a  geographical 
term,  but  such  an  explanation  is  evidently  qiiite 
insufficient  to  account  for  the  traditions  attached  to 
the  name. 


100  TEE  IZDVBAB   LEGENDS. 

Another  theory  brought  forward  by  the  Rev.  A. 
II.  Sayce  and  Josef  Grivel,  "  Transactions  of  Society 
of  Biblical  Archaeology,"  vol.  ii.  part  2,  p.  243,  and  vol. 
iii.  part  1,  p.  136,  identifies  Nimrod  with  Merodach, 
the  god  of  Babylon ;  partly  on  the  ground  of  the 
similarity  of  name,  Merodach  being  Amar-utuci  or 
Amar-ud  in  Accadian,  partly  because  Merodach  the 
patron-deity  of  Babylon  stood  in  the  same  relation  to 
that  city  that  Asshur  did  to  Assyria  (see  Micah  v.  6), 
and  partly  since  we  find  Merodach  called  "  a  hero  " 
like  Mmrod  in  Genesis,  and  assigned  "  four  divine 
dogs  "  as  though  he  were  a  hunter.  These  dogs  are 
Uccumu  "the  despoiler,"  Acculu  "the  devourer," 
Icsuda  "the  capturer,''  and  Iltebu  "the  carrier  away." 
Merodach,  it  must  be  remembered,  is  alwaj'S  repre- 
sented as  a  man,  and  is  armed  with  weapons  of 
war. 

Mr.  Smith  first  fancied  that  Nimrod  mio-ht  be 
Khammuragas,  whom  he  identified  with  the  first 
Arab  king  of  Berosus,  as  this  line  of  kings  appeared 
to  be  connected  with  the  Cossaeans.  This  identification 
failing,  after  the  discovery  of  the  Deluge  tablet  in 
1872,  he  conjectured  that  the  hero  whose  name  is 
provisionally  read  Izdubar  is  the  Nimrod  of  the 
Bible,  a  conjecture  which  has  since  been  adopted  by 
several  other  scholars. 

The  supposition  that  Nimrod  was  an  ethnic  or 
geograj^hical  name,  which  was  at  one  time  favoured 
by  Sir  Henry  Rawlinson,  and  has  since  been  urged 
by  Professor  Oppert,  is  quite  untenable,  for  it  would 


THE   IZDUBAB    LEGEXDS.  101 

be  iiiipossiMc  on  this  theory  to  acconiit  for  certain 
features  in  what  we  are  told  of  the  hero. 

Mr.  Smith's  opinion  tliat  he  was  the  hero  of  the 
Izdubar  Epic  was  first  founded  on  the  discovery  that 
the  latter  formed  the  centre  of  the  national  historical 
poetry,  and  was  the  hero  of  Babylonian  legend — in 
fact,  occupies  much  the  same  place  as  Ximrod  in  later 
Arab  tradition. 

Izdubar,  moreover,  agrees  exactly  in  character  witli 
Nimrod  ;  he  was  a  hunter,  according  to  the  cuneiform 
legends,  who  contended  with  and  destroyed  the  lion, 
tiger,  l.opard,  and  wild  bull  or  buffalo,  animals  the 
most  lormidable  in  the  chase  in  any  country.  He 
ruled  first  in  Babylonia  over  the  region  which  from 
other  sources  w^e  know  to  have  been  the  centre  of 
Nimrod's  kingdom.  The  principal  scene,  too,  of  his 
exploits  and  triumphs  was  the  city  of  Erech,  which, 
according  to  Genesis,  was  the  second  capital  of 
Ninu'od. 

There  remains  the  fact  that  the  cuneiform  name  of 
this  hero  is  undeciphered,  the  name  Izdubar  being  a 
mere  makeshift.  It  is  possible  that  when  the  phonetic 
reading  of  the  characters  is  found  it  will  turn  out  to 
correspond  with  the  name  Nimrod.  At  all  events  it 
is  noteworthy  the  Izdubar  seems  to  have  been  spe- 
cially connected  with  the  town  of  Marad,  the  original 
Accadian  name  of  which  was  Amarda,  and  that  the 
Accadian  a7i  Ama  da  or  "god  of  Amarda,"  closely 
corresponds  with  the  Biblical  name  of  Ximrod.  The 
transkitions  and  notes  given  in  this  book  will  lead, 


192  THE  IZDUBAB   LEGENDS. 

perhaps,  to  the  general  admission  of  the  identity  of 
the  hero  Izdubar  with  the  traditional  Ximrod  ;  but 
this  result  can  be  firmly  established  only  when  more 
evidence  is  before  us  than  that  which  we  have  at 
present. 

At  the  time  of  the  opening  of  the  Epic,  the  great 
city  of  the  south  of  Babylonia,  and  the  capital  of  this 
part  of  the  country,  was  Uruk,  called  in  Genesis, 
Erech.  Erech  Avas  devoted  to  the  worship  of  Anu, 
the  god  of  heaven,  and  his  wife,  the  goddess  Anatu, 
as  well  as  of  Istar,  the  Phoenician  Ashtoreth,  or 
Astarte,  the  myth  of  whose  love  for  the  Sun-god 
Dumuzi  or  Tammuz,  the  Adonis  of  Greek  story,  is 
alluded  to  in  the  course  of  the  poem.  The  worship 
of  Anatu,  however,  was  subsequent  to  the  Semitic 
occupation  of  the  country,  since  the  necessity  of  pro- 
viding a  female  deity  by-  the  side  of  every  male  one 
was  not  felt  until  the  Accadians,  wdiose  language  was 
unacquainted  with  genders,  were  succeeded  by  the  Se- 
mites with  their  nouns  either  masculine  or  feminine. 
Here  may  provisionally  be  placed  the  first  fragment 
of  the  Izdubar  legends,  K  3200.  This  fragment  con- 
sists of  part  of  the  third  column  of  a  tablet,  which  is 
probably  the  first ;  and  it  gives  an  account  of  a 
conquest  of  Erech  by  its  enemies.  The  fragment 
reads : — 

1.  his he  left 

2 and  he  goes  down  to  the  river, 

3 in  the  river  his  ship  is  made  good. 

4 he  is  ...  .  and  he  weeps  bitterly 


THE   IZDUBAB    LEGENDS.  193 

5 placed,  the  city  of  Ganganna  which  had 

(suffered)  destruction. 

6 their  samuri  (were)  she  asses 

7 their  rahuri  (were)  great  wild  bulls. 

8.  Like  cattle  tte  people  fears, 

9.  like  doves  the  slaves  mourn. 

10.  The  gods  of  Erech  the  lofty 

11.  turned  to  flies  and  brood  in  swarms. 

12.  The  s^^irits  (sedii)  of  Erech  the  lofty 

13.  turned  to  cocks  and  went  forth  in  outposts. 

14.  For  three  years  the  city  of  Erech  does  the 
enemy  besiege, 

15.  the  great  gates  were  thrown  down  and  trampled 
upon, 

16.  the  goddess  Istar  before  its  enemies  could 
not  lift  her  head. 

17.  Bel  his  mouth  opened  and  speaks, 

18.  to  Istar  the  queen  a  speech  he  makes: 

19 in   the    midst   of    Nipur   my   hands 

have  placed, 

20 my  country  ?    Babylon   (Din-tir)    the 

house  of  my  delight, 

21.  my  ....  I  gave  my  hands. 

22 he  was  favourable  to  the  sanctuaries 

23 in  the  day  .... 

24 the  great  gods 

Here  we  have  a  graphic  account  of  the  condition 
of  Erech,  when  the  enemy  overran  the  country,  and 
the  first  question  which  occurs  is,  who  were  these 
conquerors  ?    Conjecture  is  idle  in  the  want  of  evi- 

o 


194  THE    IZDUBAB    LEGENDS. 

dence.  They  may  have  been  the  Semitic  successors 
of  the  Accadians,  they  may  have  been  the  Medes  of 
Berosus,  or  they  may  have  been  tribes  who  belong 
only  to  the  realm  of  mythology.  Mr.  Smith  believed 
that  they  were  the  subjects  of  Khumbaba,  the  tyrant 
whose  death  is  related  in  the  fourth  book  of  the  Epic, 
and  who  ruled  over  the  land  of  Elam. 

The  name  of  Khumbaba,  or  Khubaba,  as  it  is 
occasionally  written,  is  probably  a  compound  of 
"  Khumba,"  or  "  Khumbume,"  the  name  of  one  of 
the  chief  Elamite  gods.  Many  other  Elamite  names 
compounded  Avith  Khumb^  are  mentioned  in  the 
inscriptions :  Khumba-sidir,  an  early  chief;  Khumba- 
undasa,  an  Elamite  general  opposed  to  Sennacherib ; 
Khumba-nigas,  an  Elamite  monarch  opposed  to  Sargon ; 
Tul-khumba,  an  Elamite  city,  &c. 

The  notice  of  foreign  dominion,  and  particularly 
of  Elamite  supremacy  at  this  time,  may,  perhaps, 
form  a  clue  from  which  to  ascertain  the  approximate 
age  of  the  poems  as  we  have  them.  We  know  that 
myths  are  localized  in  the  country  of  those  who  hand 
them  down  to  posterity,  and  assigned  to  an  age  which 
has  made  an  impression  on  their  narrators.  There 
must  have  been  some  reason  for  the  legendary  siege 
and  capture  of  Erech,  some  actual  event  around  which 
the  story  of  Izdubar  has  entwined  itself. 

Lookins;  at  the  fras^ments  of  Berosus  and  the  no- 
tices  of  Greek  and  Roman  authors,  we  may  ask 
whether  there  is  any  epoch  of  conquest  and  foreign 
dominion  which  can  be  fixed  upon  as  representing 


TEE   IZDUBAB   LEGENDS.  195 

such  an  actual  cverit  ?  Let  us  glance  for  a  moment 
at  the  earlier  history  of  Babylonia  so  far  as  it  is  known 
to  us. 

The  earlier  part  of  the  list  of  djnastics  quoted  from 
Berosus  gives  the  following  periods  from  the  Flood 
downwards  : — 

86  Chaldean  kings  from  the  Flood  down  to  the 
Median  conquest,  reigning  for  34,080  or  33,091 
years. 

8  Median  kings  who  conquered  and  held  Babylon, 
234,  or  224,  or  190  years. 

11  other  kings,  race  and  duration  unknown. 

49  Chaldean  kings,  for  458  years. 

The  last  of  these  dynasties  preceded  a  dynasty  of 
kings  called  Arabian  by  the  copyists  of  Berosus,  and 
though  neither  the  number  of  the  reigns  nor  the 
length  of  time  assigned  to  the  dynasty  agrees  with 
what  the  monuments  tell  us  of  the  Cassite  or  Cossa^an 
line  of  kings,  there  is  no  other  line  which  can  in  any 
way  be  identified  with  the  Arabians  of  the  Babylonian 
historian.  The  49  Chaldean  kings  must,  therefore, 
have  reigned  before  Khamntiuragas,  that  is  before  B.C. 
2000-1750.  Now  an  inscription  of  Nabonidus  in 
forms  us  that  Lig-bagas,  the  first  monarch  of  all 
Chaldea  of  whom  we  know,  flourished  700  years  ante- 
rior to  the  reign  of  Khammuragas  ;  he  would,  therefore, 
come  among  the  11  nameless  kings  of  Berosus,  sup- 
posing any  reliance  can  be  placed  on  the  statements 
of  the  latter,  and  about  250  years  before  the  accession 
of  the  Chaldean  dynasty.    But  the  engraved  cylinders 


106  THE  IZDUBAB   LEGENDS. 

and  seals  of  tlie  age  of  Lig-bagas  show  that  the  legend 
of  Izdubar  was  already  popular,  and  we  must  accord- 
ingly seek  a  still  older  period  in  Avhich  to  place  its 
origin  and  attachment  to  a  particular  historical  event. 
Hence  it  may  well  be  that  the  siege  of  Erech,  the 
memory  of  which  is  preserved  in  the  first  book  of  the 
Izdubar  Epic,  was  the  work  of  those  foreign  invaders 
whom  the  Babylonian  historian  has  termed  Median. 

Now  it  is  not  improbable  that  the  Median  dynasty 
was  really  Elamite ;  or  at  all  events  belonged  to  the 
same  race  as  the  primitive  inhabitants  of  Elam. 
This  race  was  closely  allied  to  the  Accadians ;  and  it 
was  spread  over  the  whole  range  of  country  which 
stretched  from  the  southern  shores  of  the  Caspian  to 
the  Persian  Gulf.  The  Protomedes,  as  they  are 
sometimes  called,  were  not  conquered  and  supplanted 
by  Aryan  invaders  from  the  east  till  the  ninth  century 
B.C.  It  was  in  their  country  that  Kharsak-kurra, 
"  the  Mountain  of  the  East,"  was  localized  whereon 
the  Accadians  and  their  kinsfolk  in  Elam  and  Media 
believed  the  ark  to  have  rested  after  the  Flood,  and 
which  they  regarded  as  the  cradle  of  their  race.  It 
was  therefore  pre-eminently  "  the  land,"  mada  in 
Accadian,  and  from  this  mada  there  is  every  reason 
to  think  the  name  of  Media  has  been  derived.  Conse- 
quently, the  Medians  of  Berosus,  the  inhabitants  of 
viada  "  the  land  "  of  the  east,  need  not  have  been 
more  than  one  of  the  many  Elamite  swarms  that 
from  time  to  time  descended  into  the  fertile  plains  of 
Babylonia,  and  not  unfrequently  obtained  a  settlement 


TUE   IZDUBAR   LEGENDS. 


197 


there.  Such  were  the  Accatlians,  or  "Highlanders" 
tlu'iusolves ;  such,  too,  the  two  Cassite  or  Cossii^an 
dynasties  which  we  learn  from  the  monuments  long 
held  sway  over  Chaldea. 

An  early  Babylonian  cylinder,  which  came  from 
Erech  and  originally  belonged  to  a  member  of  the 
royal  family  of  that  city,  presents  us  with  a  curious 
picture  of  a  rude  nomad  tribe  apparently  arriving  in 


ms 


^■. 


Migration  of  Eastern  Tribe  ;  from  early  Bartlonian  CvLraDER. 


Babylonia.  The  chief  marches  in  front  armed  with 
bow  and  arrows,  and  wearing  the  same  kind  of  boots 
with  turned-up  ends  as  distinguished  the  Ilittites  in 
ancient  times  and  are  still  worn  in  Asia  Elinor  and 
Greece.  They  indicate  that  the  wearer  came  from  a 
cold  and  mountainous  country.  The  animals'  skins 
which  compose  the  dresses  of  his  three  retainers  also 
point  to  a  similar  conclusion.  Besides  the  retainers, 
the  wife  of  the  chief  is  depicted,  as  well  as  two  slaves 
who  carry  some  objects  on  their  shoulders.  Unfortu- 
nately no  light  is  cast  upon  the  group  by  the  inscrip- 
tion, which  simply  states  that  the  cylinder  belonged 


198  THE   IZDUBAB    LEGENDS. 

to  "Gibil-dur  (or  Ne-Zicum),  the  brother  of  the 
king  of  Erech,  the  librarian,  thy  servant."  All  we 
can  gather  from  it  is  that  the  famous  library  of  Erech, 
which  furnished  Assur-bani-pal  and  his  scribes  with 
the  original  texts  of  the  Izdubar  Epic,  was  already  in 
existence,  and  that  the  office  of  librarian  was  con- 
sidered honourable  enough  to  be  borne  by  a  brother 
of  the  reigning  monarch. 

If  the  legendary  siege  of  Erech  is  not  to  be  referred 
to  the  epoch  of  the  Median  conquest,  it  may  have 
fallen  at  the  time  when  the  image  of  the  goddess 
Nana  was  carried  away  from  Erech  by  the  Elamite 
king  Kudur-nankhundi,  1635  years  before  the  cap- 
ture of  Shushan,  the  capital  of  Elam,  by  the  As- 
syrians (about  B.C.  645),  and  consequently  about 
B.C.  2280.  A  fragment  which  refers  to  this  period  in 
"  Cuneiform  Inscriptions,"  vol.  iii.  p.  38,  relates  the 
destruction  wrought  in  the  country  by  the  Elamites, 
and  makes  Kudur-nankhundi  follow  one  of  the  other 
monarchs  of  an  Elamite  dynasty  and  exceed  his  pre- 
decessors in  the  injury  he  did  to  the  country. 

Putting  together  the  detached  notices  of  this 
period,  the  following  may  approximately  represent 
the  chronology,  the  dates  being  understood  as  round 
numbers. 

?  B.C.  2750,  Elamites  (Medes)  overrun  Babylonia. 

B.C.  2280,  Kudur-nankhundi,  king  of  Elam,  ravages 
Erech. 

B.C.  1800,  Khammuragas  conquers  Babylonia. 

Although  the  dates  transmitted  through  ancient 


THE   IZDUBAB    LEGENDS.  199 

authors  are  as  a  rule  vague  and  doubtful,  there  are 
many  independent  notices  which  seem  to  point  to 
somewhere  about  the  twenty-third  century  before 
the  Christian  era  for  the  foundation  of  the  Babv- 
Ionian  and  Assyrian  power.  Several  of  these  dates 
are  connected  either  directly  or  by  implication  with 
Nimrod,  who  first  formed  a  united  empire  over  these 
regions. 

The  following  are  some  of  these  notices : — 

Simplicius  relates  that  Callisthenes,  the  friend  of 
Alexander,  sent  to  Aristotle  from  Babylon  a  series  of 
stellar  observations  reaching  back  1,003  years  before 
the  taking  of  Babylon  by  Alexander.  This  would 
make  1903  + 331=b.c.  2234. 

Berosus  and  Critodemus  are  said  by  Pliny  to  have 
made  the  inscribed  stellar  observations  reach  to  480 
years  before  the  era  of  Phoroneus ;  as  the  latter  date 
was  supposed  to  be  about  the  middle  of  the  eighteenth 
century  B.C.,  480  years  before  it  comes  also  to  about 
the  period  of  Kudur-nankhundi. 

Diodorus  makes  the  Assyrian  empire  commence  a 
thousand  years  or  more  before  the  Trojan  war. 

Ctesias  and  Cephalion  make  its  foundation  early 
in  the  twenty-second  century  B.C. 

The  two  last  statements,  however,  are  probably  de- 
rived from  Ctesias,  whose  so-called  history  has  been 
shown  by  cuneiform  decipherment  to  have  been  a 
mere  fiction  put  together  out  of  misunderstood  myths 
and  fragments  of  theology.  In  any  case,  too,  they 
apply  only  to  the  Ibundation  of  the  Assyrian  power. 


200  THE   IZDUBAB   LEGENDS. 

whicli  was  modern  as  compared  with  that  of  Baby- 
lonia, in  spite  of  the  assertion  of  Sargon,  who  boasts 
of  having  been  preceded  on  the  throne  by  350 
kings. 

Of  the  latter  part  of  the  first  tablet  of  the  Izdubar 
Epic  we  have  as  yet  no  knowledge. 


Chapter   XIT. 

MEETING  OF  HEA-BANI  AND  IZDUBAR. 

Dream  of  Izdubar. — Ilca-bani. — His  wisdom. — Ilis  solitary  lifo. — 
Izdubais  petition. — Zaidu. — Kharimtii  and  Sanikliat. — Ten)])t  Ilea- 
lani. — Might  and  fame  of  Izdubar. — Speech  of  Hea-bani. — His  jour- 
ney to  Erech. — The  midannu  or  tiger. — Festival  at  Ercch. — Dream 
of  Izdubar. — Friendship  with  Ilca-baui. 


N  this  chapter  are  included  the  fragmeuts 
of  what  appear  to  be  the  second  and 
third  tablets  or  books.  In  this  section  of 
the  story  Izdubar  comes  prominently  for- 
ward, and  meets  with  Hea-bani.  The  notice  of  his 
mother  Dannat  appears  in  one  of  the  tablets  given 
in  this  chapter. 

Izdubar,  in  the  Babylonian  and  Assyrian  sculptures, 
is  always  represented  with  a  marked  physiognomy, 
and  his  pccidiarities  can  be  seen  by  noticing  the 
photograph  from  a  Babylonian  gem  at  the  beginning 
of  the  book,  the  engraving  from  an  Assyrian  sculpture 
in  the  last  chapter,  and  the  engraving  in  page  2-49 


202  MEETING   OF  EEA-BANI 

showing  Izdubar  and  Hea-bani  struggling  with  wild 
animals.  In  all  these  cases,  and  in  every  other 
instance  where  Izdubar  is  represented,  he  is  indicated 
as  a  man  with  masses  of  curls  over  his  head  and  a 
large  curly  beard.  The  type  is  so  marked  and  so 
distinct  from  either  the  Assyrian  or  the  Babylonian 
one  that  it  is  hard  to  say  to  what  race  it  should  be  at- 
tached. 

The  deity  of  Izdubar  was  Lugal-turda,  the  god  who 
was  changed  into  the  bird  of  storm  according  to  the 
old  myth,  from  which  it  may  be  supposed  that  he  was 
a  native  of  the  district  of  Amarda  or  Marad,  where 
that  god  was  worshipped.  This  district  Mr.  Smith 
thought  was  probably  the  Amordacia  or  Mardoca^a  of 
Ptolemy,  but  its  situation  is  uncertain. 

The  fragments  of  the  second  and  third  tablets 
assume  by  their  notices  that  Izdubar  was  already 
known  as  a  mighty  hunter,  and  it  aj^pears  a  little 
later  that  he  claimed  descent  from  the  old  Babylonian 
heroes,  as  he  calls  Xisuthrus,  the  Chaldean  Noah,  his 
"  father." 

Tablet  II. 
A  sincrle  frao-ment  which  Mr.  Smith  believed  to 

o  o 

belong  to  this  tablet  has  been  found ;  it  is  K  3389, 
and  contains  part  of  the  third  and  fourth  columns  of 
writing.  It  appears  from  this  that  Izdubar  was 
then  at  Erech,  and  had  a  curious  dream.  He  thought 
he  saw  the  stars  of  heaven  fall  to  the  ground, 
and  in  their  descent  they  struck  upon  his  back.    He 


AND   IZDUBAR.  203 

then  saw  standing  over  him  a  terrible  being,  the  aspect 
of  whose  face  was  fierce,  and  who  was  armed  with 
claws,  like  the  claws  of  lions.  The  greater  part  of 
the  description  of  the  dream  is  lost;  it  probably 
occupied  Columns  I.  and  II.  of  the  second  tablet. 
Thinking  that  the  dream  portended  some  fate  to 
himself,  Izdubar  calls  on  all  the  wise  men  to  explain 
it,  and  offers  a  reward  to  any  one  who  can  interpret 
the  dream.     Here  the  fragment  K  3o89  comes  in : 

Column  III. 

1 ru  lili  I  .   .   .   . 

2 ho  and  the  princes  may  he  .   .  , 

3 in  the  vicinity  send  him, 

4 may  they  ennoble  his  family, 

5 at  the  head  of  his  feast  may  he  set  thee 

(I may  he  array  thee  in  jewels  and  gold 

7 may  he  enclose  thee 

8 in  his  ....  seat  thee 

9.  into  the  houses  of  the  gods  may  he  cause  thee 
to  enter 

10 seven  wives 

11 cause  illness  in  his  stomach 

12 went  up  alone 

13 his  heaviness  to  his  friend 

14 a  dream  I  dreamed  in  my  sleep 

15 the  stars  of  heaven  fell  to  the  earth 

IC) I  stood  still 

17 his  face 

18 iiis  face  was  terrible 


204  MEETING    OF  BEA.BANI 

19 like  tlie  claws  of  a  lion,  were  his  claws. 

20 the  strength  in  me 

21 he  slew 

22 me 

23 over  me 

24 corpse   .... 

The  first  part  of  this  fragment  appears  to  recount 
the  honours  offered  by  Izclubar  to  any  one  who  should 
interpret  the  dream.  These  included  the  ennobling 
of  his  family,  his  recognition  in  assemblies,  his 
being  invested  with  jewels  of  honour,  and  his  wives 
being  increased.  A  description  of  the  dream  of 
the  hero,  much  mutilated,  follows.  The  conduct 
of  Nebuchadnezzar  in  the  Book  of  Daniel,  with 
reference  to  his  dreams,  bears  some  resemblance  to 
that  of  Izdubar. 

After  this  fragment  we  have  again  a  blank  in  the 
story,  and  it  would  appear  that  in  this  interval 
application  was  made  to  a  nondescript  creature  named 
Hea-bani  that  he  would  go  to  the  city  of  Erech  and 
interpret  the  dream  of  Izdubar. 

Hea-bani  appears,  from  the  representations  on  seals 
and  other  objects  on  which  he  is  figured,  to  have 
been  a  satyr  or  faun.  He  is  always  drawn  with  the 
feet  and  tail  of  an  ox,  and  with  ho^ns  on  his  head. 
He  is  said  to  have  lived  in  a  cave  amono;  the  wild 
animals  of  the  forest,  and  was  supposed  to  possess 
wonderful  knowledge  both  of  nature  and  human 
affairs.  In  appearance  he  resembles  the  se'irim  or 
hairy  demons,  half  men,  half  goats,  who  inhabited  the 


AND  IZDUDAR.  205 

deserts  and  "were  a  terror  to  passers-by.  Reference 
is  made  to  them  in  Lev.  xvii.  7,  2  Chron.  xi.  15,  Is. 
xiii.  21,  xxxiv.  14,  from  which  we  learn  that  worship 
was  paid  to  them,  and  that  they  were  supposed  to  he 
specially  connected  with  the  neighbourhood  of  Baby- 
lon. Hea-bani  was  angry  at  the  request  that  he 
should  abandon  his  solitary  life  for  the  friendship  of 
Izdubar,  and  where  our  narrative  reopens  the  god 
Samas  is  persuading  him  to  accept  the  offer.  It  may 
be  added  that  the  name  Ilea- ban i  signifies  "  Ilea 
created  me,"  from  which  we  may  infer  that  the  mon- 
ster was  believed  to  have  originally  ascended  like 
Oannes  out  of  the  abysses  of  the  sea. 

COLIBIN  IV. 

1 me 

2 on  my  back 

3.  And  Samas  opened  his  mouth 

4.  and  spake  and  from  heaven  said  to  him : 

5 and    the    female   Samkhat    thou    shalt 

choose 

6.  they  shall  array  thee  in  trappings  of  divinity 

7.  they  shall  give  thee  the  insignia  of  royalty 

8.  they  shall  make  thee  become  great 

9.  and  Izdubar  thou  shalt  call  and  incline   him 
towards  thee 

10.  and  Izdubar  shall  make  friendship  unto  thee 

11.  he  shall  cause  thee  to  recline  on  a  grand  couch 

12.  on  a  beautiful  couch  he  shall  seat  thee 


206  MEETING    OF  BEA-BANI 

13.  he  will  cause  tliee  to  sit  on  a  comfortable  scat 
a  seat  on  the  left 

14.  the  kings  of  the  earth  shall  kiss  thy  feet 

15.  he  shall  enrich  thee  and  the  men  of  Erech  he 
shall  make  silent  before  thee 

16.  and  he  after  thee  shall  take  all  .... 

17.  he  shall  clothe  thy  body  in  raiment  and  .... 

18.  Hea-bani  heard  the  words  of  Samas  the  warrior 

19.  and  the  anger  of  his  heart  was  appeased 
20 was  appeased 

Here  we  are  still  dealing  with  the  honours  which 
Izdubar  promises  to  the  interpreter  of  his  dream, 
and  these  seem  to  show  that  Izdubar  had  some  power 
at  Erech  at  this  time ;  he  does  not,  however,  appear 
to  have  been  an  independent  king,  and  it  is  probable 
that  the  next  two  columns  of  this  tablet,  now  lost, 
contain  negotiations  for  bringing  Hea-bani  to  Erech, 
the  subject  being  continued  on  the  third  tablet. 

Tablet  III. 

This  tablet  is  far  better  preserved  than  the  two 
previous  ones ;  it  gives  the  account  of  the  successful 
mission  to  bring  Hea-bani  to  Erech,  opening  with  a 
broken  account  of  the  wisdom  of  Hea-bani. 

Column  I. 

1 knows  all  things 

2 and  difficult 

3.  .  .  .-  .  wisdom  of  all  things 


AND   IZDUBAR.  207 

4 the  knowledge   that  is  seen   and  that 

which  is  hidden 

5 bring  word  of  peace  to  .  .  .  . 

G.  from  a  far  off  road  he  will  come  and  I  rest 
and  .... 

7 on  tablets  and  all  that  rests  .... 

8 and  tower  of  Erech  the  lofty 

9 beautiful 

10 which  like  .... 

11 I  strove  with  him  not  to  leave  .... 

12 god?  who  from  .... 

13 carry  .... 

14 leave  .... 

(]Many  lines  lost.) 

Column  II. 

1.  Izdubar  did  not  leave 

2.  Daughter  of  a  warrior 

3.  their  might 

4.  the  gods  of  heaven,  lord 

5.  thou  makest  to  be  sons  and  family  ? 

6.  there  is  not  any  other  like  thee 

7.  in  the  depth  made 

8.  Izdubar  did  not  leave,  the  son  to  his  father  day 
and  night 

9.  he  the  ruler  also  of  Erech 

10.  he  their  ruler  and 

11.  made  firm  ?  and  wise 

12.  Izdubar  did  not  leave  Dannat,  the  son  to  his 
mother 


208  MEETING    OF  HE  A- BAN  I 

13.  Daughter  of  a  warrior,  wife  of 

14.  their  might  the  god  ....  heard  and  .  .  . 

15.  Aruru   strong   and   great,   thou    Aruru  hast 
made 

16.  again  making  his  strength,  one  day  his  heart 


17.  he  changed  and  the  city  of  Erech 

18.  Aruru  on  hearing  this,  the  strength  of  Anu 
made  in  the  midst 

19.  Aruru  put  in  her  hands,  she  bowed  her  breast 
and  lay  on  the  ground 

20.  .  .  .  Hea-bani  she  made  a  warrior,  begotten  of 
the  seed  of  the  soldier  Ninip 

21 covered  his  body,  retiring  in  com- 
panionship like  a  woman, 

22.  the  features  of  his  aspect  were  concealed  like 
the  corn  god 

23.  possessing  knowledge  of  men  and  countries,  in 
clothing  clothed  like  the  god  Ner 

24.  with  the  gazelles  he  ate  food  in  the  night 

25.  with  the  beasts  of  the  field  he  consorted  in  the 
day 

26.  with  the   creeping  things  of  the  waters    his 
heart  delighted 

27.  Zaidu  catcher  of  men 

28.  in  front  of  that  field  confronted  him 

29.  the  first  day  the  second  day  and  the  third  in 
the  front  of  that  field  the  same, 

30.  the  courage  of  Zaidu  dried  up  before  him 

31.  and  he  and  his  beast  entered  into  his  house  and 


AND   IZDUBAB.  209 


32 f'c  ar  dried  up  and  overcome 

33 his  courage  grew  before  liim 

34 his  face  was  terrible 

Column  III. 
1 .  Zaidu  opened  his  mouth  and  spake  and  said  to 


2.  My  father  the  first  leader  who  sliall  go  . 

3.  in  the  land  of 

4.  like  the  soldier  of  Anu 

5.  shall  march  over  the  country 

6.  and  firmly  with  the  beast 

7.  and  firmly  his  feet  in  the  front  of  the  field 

8.  I  feared  and  I  did  not  approach  it 

9.  he  tilled  the  cave  which  he  had  dug 
10 

11.  I  ascended  on  my  hands  to  the  .... 

12.  I  did  not  reach  to  the 

13 and  said  to  Zaidu 

14 Erech,  Izdubar 

15 ascend  his  field 

IG his  might 

17 thy  face 

18 the  might  of  a  man 

19 

20 like  a  chief 

21 field 

22  to  24.  three  lines  of  directions. 

p 


210  MEETING    OF  HEA-BANI 

25.  According  to  the  advice  of  his  father  .... 

26.  Zaidu  went 

27.  he  took  the  road  and  in  the  midst  of  Erech  he 
halted 

28 Izdubar 

29.  the  first  leader  who  shall  go  ...  . 

30.  in  the  land  of  .  .  .   . 

31.  like  the  soldier  of  Anu  .... 

32.  shall  march  over  the  country  .... 

33.  and  firmly  with  the  beast  .... 

34.  and  firmly  his  feet  .... 

35.  I  feared  and  I  did  not  approach  it 

36.  he  filled  the  cave  which  he  had  dug 
37 

38.  I  ascended  on  my  hands 

39.  I  was  not  able  to  reach  to  the  covert. 

40.  Izdubar  to  him  also  said  to  Zaidu : 

41.  go  Zaidu  and  with  thee  Kharimtu,  and  Sam- 
khat  take, 

42.  and  when  the  beast  ...  in  front  of  the  field 
43  to  45.  directions  to  the  women  how  to  entice 

Hea-bani. 

46.  Zaidu  went  and  with  him  Kharimtu,  and  Sam- 
khat  he  took,  and 

47.  they  took  the  road,  and  went  along  the  path. 

48.  On  the  tl  rd  day  they  reached  the  land  where 
the  flood  happened. 

49.  Zaidu  and  Kharimtu  in  their  places  sat, 


AND   IZDUBAR.  211 

50.  the  first  day  and  the  second  day  in  front  of 
the  field  they  sat, 

51.  the  land  where  the  beast  drank  of  drink, 

Column  IV. 

1.  the  land  where  the  creeping  things  of  the  water 
rejoiced  his  heart. 

2.  And    he    Ilea-bani    had   made   for   himself  a 
mountain 

3.  with  the  gazelles  he  ate  food, 

4.  with  the  beasts  he  drank  of  drink, 

5.  with  the  creeping  things  of  the  waters  his  heart 
rejoiced. 

6.  Samkhat  the  enticer  of  men  saw  him 

7  to  26.  details  of  the  actions  of  the  female  Sam- 
khat and  Hea-bani. 

27.  And  Hea-bani  approached  Kharimtu  then,  who 
before  had  not  enticed  him. 

28.  And  he  listened  ....  and  was  attentive, 

29.  and  he  turned  and  sat  at  the  feet  of  Kharimtu. 

30.  Kharimtu  bent  down  her  face, 

31.  and  Kharimtu  spake;  and  his  ears  heard 

32.  and  to  him  also  she  said  to  Hea-bani : 

33.  Famous  Hea-bani  like  a  god  art  thou, 

34.  Why  dost   thou  associate   with   the   crecpinfr 
things  in  the  desert? 

35.  1  desire  thy  company  to  the  midst  of  Erech 
the  lofty, 


212  MEETING   OF  BEA-BANI 

36.  to  the  temple  of  Elli-tardusi  the  seat  of  Anu 
and  Is  tar, 

37.  the  dwelling  of  Izdubar  the  mighty  giant, 

38.  who    also     like    a    bull     towers     over     the 
chiefs. 

39.  She  spake  to  him  and  before  her  speech, 

40.  the  wisdom  of  his  heart  flew  away  and  dis- 
appeared. 

41.  Hea-bani  to  her  also  said  to  Khariratu  : 

42.  I  join  to  Samkhat  my  companionship, 

43.  to  the  temple  of  Elli-tardusi  the  seat  of  Anu 
and  Istar, 

44.  the  dwelhng  of  Izdubar  the  mighty  giant, 

45.  who     also    like     a     bull     towers     over    the 
chiefs. 

46.  I  will  meet  him  and  see  his  power. 

Column  V. 

1.  I  will  bring  to  the  midst  of  Erech  a  tiger, 

2.  and  if  he  is  able  he  will  destroy  it. 

3.  In   the    desert   it   is   begotten,    it   has   great 
strength, 

4 before  thee 

5 everything  there  is  I  know 

6.  Hea-bani   went   to   the   midst   of  Erech  the 
lofty 

7 the  chiefs  .  .  .  made  submission 

8.  in  that  day  they  made  a  festival 

•  9 city 

10 daughter 


ANT)   IZDUBAB.  218 

11 nificle  rejoicing 

12 becoming  great 

13 mingled  and 

14 Izdubar  rejoicing  the  people 

15.  went  before  him 

16.  A  prince  thou  becomest  glory  thou  hast 
17 fills  las  body 

18 Avho  day  and  night 

19 destroy  thy  terror 

20 the  god  Samas  loves  him  and 

21 and  Hea  have  given  intelligence  to  his 

ears 

22.  he  has  come  from  the  mountain 

23.  to   the   midst  of  Erech  he  will  ponder  thy 
dream 

24.  Izdubar  his  dream  revealed  and  said  to  his 
mother 

25.  A  dream  I  dreamed  in  my  sleep 
26 the  stars  of  heaven 

27 struck  upon  my  back 

28 of  heaven  over  me 

29 did  not  rise  over  it 

30 stood  over 

31 him  and 

32 over  him 

33 his  .... 

34 princess 

35 me 

36 I  know 

37 to  Izdubar 


2U  MEETING    OF  EEA-EAXI 

38 of  heaven 

39 over  thy  back 

40 over  thee 

41 did  not  rise  over  it 

42 my 

43 thee 

There  is  one  other  mutilated  fragment  of  this  and 
the  next  column  with  part  of  a  relation  respecting 
beasts  and  a  fragment  of  a  conversation  between  Izdu- 
bar  and  his  mother. 

The  whole  of  this  tablet  is  curious,  and  it  certainly 
gives  the  successful  issue  of  the  attempt  to  bring 
Hea-bani  to  Erech,  and  in  very  fragmentary  condition 
the  dream  of  the  monarch. 

It  appears  that  the  females  Samkhat  and  Kharimtu 
prevailed  upon  Hea-bani  to  come  to  Erech  and  see  the 
exploits  of  the  giant  Izdubar,  and  he  declared  that  he 
would  bring  a  3Iidatinu,  most  probably  a  tiger,  to 
Erech,  in  order  to  make  trial  of  the  strength  of  Izdu- 
bar, and  to  see  if  he  could  destroy  it. 

The  Midannu  is  mentioned  in  the  Assyrian  texts 
as  a  fierce  carnivorous  animal  allied  to  the  lion  and 
leopard ;  it  is  called  Midannu^  Mindinu,  and  Mandinu. 
In  a  list  of  animals  it  is  associated  with  the  dumamu 
or  cat. 

In  the  fifth  column,  after  the  description  of  the 
festivities  which  followed  the  arrival  of  Hea-bani, 
there  appears  a  break  between  lines  15  and  16,  some 
part  of  the  original  story  being  probably  omitted 
here.      The    Assyrian    copy   probably   is    here   de- 


AXD   IZDUBAR. 


215 


fectivc,  at  least  one  line  being  lost.  The  portion 
here  omitted  seems  to  have  stated  that  the  following 
speech  was  made  by  the  mother  of  Izdiibar,  who 
figures    prominently   in  the   earlier    part  of    these 


legends. 


Chaptee  XIIT. 

DESTRUCTION  OF  THE  TYRANT  KHUMBABA. 

Mythical  geography. — Forest  region. — Khumhaba. — Conversation. 
— Petition  to  Samas. — Journey  to  forest. — Dwelling  of  Khumbaba. — 
Entrance  to  forest. — Meeting  with  Khumbaba. — Death  of  Khumbaba. 
— Izdubar  king. 


^^Q\  HE  wretchedly  mutilated  condition  of  the 
-  v4  fragments  that  belong  to  the  two  next 
^\  tablets  or  books  of  the  Epic  makes  it 
'^^3%"^4^  impossible  to  ascertain  their  correct 
order  and  arrangement.  The  arrangement  given 
here,  accordingly,  must  be  regarded  as  merely  pro- 
visional. It  may,  however,  be  taken  as  certain  that 
they  all  form  part  of  the*  fourth  and  fifth  tablets,  and 
relate  the  contest  between  Izdubar  and  Khumbaba. 

Khumbaba,  the  Kombabos  of  the  Greeks,  was  the 
prototype  of  Geryon.  He  dwelt  far  away  in  the 
forest  of  pines  and  sherbin  cedars,  where  the  gods 
and  spirits  had  their  abode.  It  was,  consequently,  in 
the  cold  region  of  the  Accadian  Olympus,  now  Mount 
Elwend,  that  he  was  placed  by  the  old  mythology, 
and  the  similarity  of  his  name  to  that  of  the  Elamite 


DESTRUCTION   OF  KnUMBABA.  217 

god  Khumba  or  Khiimbume  makes  it  possible  that 
he  was  originally  identical  with  the  latter.  In  this 
case  the  antagonism  between  Khumbabaand  Izdubar 
would  have  been  merely  a  reflection  of  the  an- 
tasronism  that  existed  between  the  inhabitants  of 
Babylonia  and  the  subjects  of  the  Elamite  emi)ire. 
Mr.  Smith  even  thought  that  the  overthrow  of  Khum- 
baba  miffht  have  been  an  echo  of  the  overthrow  of 
some  Elamite  dynasty  by  a  Chaldean  one. 

In  the  case  of  the  fourth  tablet  ^Ir.  Smith  believed 
that  he  had  found  fragments  of  all  six  columns,  l)ut 
some  of  these  fragments  are  useless  until  we  have 
further  fragments  to  complete  them. 


Tablet  IV. 
Column  I. 

1 mu  .... 

2 thy  ...  . 

3 me,  return 

4 the  birds  shall  rend  him 

5 in  thy  presence 

6 of  the  forest  of  pine  trees 

7 all  the  battle 

8 may  the  birds  of  prey  surround  him 

9 that,  his  carcass  may  they  destroy 

10 to  me  and  we  will  appoint  thee  king, 

11 thou  shalt  direct  after  the  manner  of  a 

king 


218  DESTRUCTION    OF   TEE 

1 2.  [Izdubar]  opened  his  mouth  and  spake, 

13.  and  said  to  Hea-bani: 

14.  ...  he  goes  to  the  great  palace 

15 the  breast  of  the  great  queen 

16 knowledge,  everything  he  knows 

17 establish  to  our  feet 

18 his  hand 

19.   .  .  .- .  .  .   .  I  to  the  great  palace 
20 the  great  queen 

(Probably  over  twenty  lines  lost  here.) 

Column  II. 

1 enter 

2 he  raised 

3 the  ornaments  of  her  .... 

4.  .  .  .  .  the  ornaments  of  her  breast 

5 and  her  crown  I  divided 

6 of  the  earth  he  opened 

7.  he  ....  he  ascended  to  the  city 

8.  he  went  up  to  the  presence  of  Samas  he  made 
a  sacrifice  ? 

9.  he  built  an  altar.     In  the  presence  of  Samas 
he  lifted  his  hands : 

10.  Why   hast  thou   established  Izdubar,  in  thy 
heart  thou  hast  given  him  protection, 

11.  when  the  son  ....  and  he  goes 

12.  on  the  remote  path  to  Khumbaba. 

1 3.  A  battle  he  knows  not  he  will  confront, 

14.  an  expedition  he  knows  not  he  will  ride  to. 


TYRANT  KnUMBABA,  219 

15.  for  long  he  will  go  and  will  return, 

16.  to  take  the  course  to  the  forest  of  pine  trees, 

17.  toKhumbaba  of  [whom  his  city  may]  he  destroy, 

18.  and  every  one  who  is  evil  whom  thou  hatest  .  .  . 

19.  In  the  day  of  the  year  he  will  .... 

20.  May  she  not  return  at  all,  may  she  not  .  .  . 

21.  him  to  fix  ...  . 

(About  ten  Hnes  lost  here.) 

Here  we  see  that  Izdubar,  impressed  with  the 
magnitude  of  the  task  he  had  undertaken,  makes  a 
prayer  and  sacrifice  to  Samas  to  aid  him  in  his  task. 
The  next  fragment  appears  also  to  belong  to  tliis 
column,  and  may  refer  to  preliminaries  for  sacrificing 
to  Istar,  with  a  view  also  to  gain  her  aid  in  the 
enterprise. 

This  fragment  of  Column  IT.  reads 

1 neiixhbourhood  of  Erech  .... 

2 strong  and  .  .   . 

3.  he  burst  open  the  road  .... 

4.  and  that  city  .... 

5.  and  the  collection   .... 

6.  placed  the  people  together  .... 

7.  the  people  were  ended  .... 

8.  like  of  a  king  .... 

9.  which  for  a  long  time  had  been  made  .... 

10.  to  the  goddess  Istar  the  bed  .... 

11.  to  Izdubar  like  the  god  Sakim  .... 

12.  Hea-bani  opened  the  great  gate  of  the  house  of 
assembly  .... 


220  DESTRUCTION   OF  THE 

13.  for  Tzdubar  to  enter  .... 

14 in  the  gate  of  the  house  .  .  .  , 


Column  III. 

1.  the  corpse  of  ...    . 

2.  to   ...    . 

3.  to  the  rising  of  ...   . 

4.  the  angels    .... 

5.  may  she  not  return   .... 

6.  him  to  fix    .    .    .    . 

7.  the  expedition  which  he  knows  not   .   .    .   : 

8.  may  he  destroy  also   .... 

9.  of  which  he  knows    .... 
10.  the  road    .... 

Five  more  mutilated  lines,  the  rest  of  the  column 
being  lost. 

This  fragment  shows  Izdubar  still  invoking  the 
gods  for  his  coming  expedition.  Under  the  next 
column  Mr.  Smith  placed  a  fragment,  the  position  and 
meaning  of  which  are  quite  unknown. 

Column  IV. — Unceetain  Fkagment. 

1.  he  was  heavy   .... 

2.  Hea-bani  was   .... 

3.  Hea-bani  strong  not  rising   .... 

4.  When    .... 

5.  with  thy  song?    .... 

6.  the  sister  of  the  gods  faithful    .... 

7.  wandering  he  fixed  to   .    ... 


TYRANT   KHUMBABA.  221 

8.  the  sister  of  the  gods  lifted   .... 

9.  and  the  dauglitcrs  of  the  gods  grew    .... 
10.  I  Ilea-baTii    ....    he  hfted  to    ...    . 
Somewhere  here  should  be  the  story,  now  lost,  of 

the  starting  of  Izdiibar  on  his  expedition  accompa- 
nied by  his  friend  Hea-bani.  The  sequel  shows  they 
arrive  at  the  palace  or  residence  of  Ilea-bani,  which 
is  surrounded  by  a  forest  of  pine  and  cedar,  the  whole 
being  enclosed  by  some  barrier  or  wall,  with  a  gate 
for  entrance.  Hea-bani  and  Izdubar  open  this  gate 
where  the  story  reopens  on  the  fifth  column. 

Column  V. 

1.  the  sharp  weapon 

2.  to  make  men  fear  him    .... 

3.  Khumbaba  poured  a  tempest  out  of  his  mouth 

4.  he  heard  the  gate  of  the  forest  [open] 

5.  the  sharp  weapon  to  make  men  fear  him  [he 
took] 

6.  and  in  the  path  of  his  forest  he   stood   and 
[waited] 

7.  Izdubar  to  him  also  [said  to  Hea-bani] 

Here  we  see  Khumbalja  waiting  for  the  intruders, 
but  the  rest  of  the  column  is  lost ;  it  appears  to  have 
principally  consisted  of  speeches  by  Izdubar  and 
Hea-bani  on  the  magnificent  trees  they  saw,  and  the 
work  before  them.  A  single  fragment  of  Column  VI., 
containing  fragments  of  six  lines,  shows  them  still 


222  BESTBUGTION   OF   THJ3 

at  the  gate,  and  when  the  next  tablet,  No.  Y.,  opens, 
they  had  not  yet  entered. 


Tablet  V. 

The  fifth  tablet  is  more  certam  than  the  last ;  it 
appears  to  refer  to  the  conquest  of  Khumbaba. 
Only  fragments  of  this  tablet,  which  opens  with  a 
description  of  the  retreat  of  Khumbaba,  have  as  yet 
been  discovered. 


Column  I. 

1.  He  stood  and  surveyed  the  forest 

2.  of  pine  trees,  he  perceived  its  height, 

3.  of  the  forest  he  perceived  its  approach, 

4.  in  the  place  where  Khumbaba  went  his  step 
was  placed, 

5.  on  a  straight  road  and  a  good  path. 

6.  He  saw  the  land  of  the  pine  trees,  the  seat  of 
the  gods,  the  sanctuary  of  the  angels, 

7.  in  front?    of  the  seed  the  pine  tree  carried  its 
fruit, 

8.  good  was  its  shadow,  full  of  pleasure, 

9.  an  excellent  tree,  the  choice  of  the  forest, 
10 the  pine  heaped  .... 

11 for  one  kaspu  (7  miles)  .  .  , 

12 cedar  two-thirds  ofit  .  .  , 

13 grown  .... 

14 like  it  .  .  . 


TYBAXT  KnUMBABA.  223 


(About  10  lines  lost  here.) 

25 he  looked  .... 

2G he  made  and  he  ...  . 

27 drove  to  ...  . 

28 he  opened  and  .... 


29.  Izdubar  opened  his  mouth  and  spake,  [and  said 
to  Hea-bani] : 

SO.  My  friend  .... 

31 with  their  slaughter  .... 

3:2 he  did  not  speak  before  her,  he  made 

with  him  .... 

33 knowledo;e  of  war  who  made  fifi^htino; 

34.  in  entering  to  the  house  thou  shalt  not  fear  .   .  . 

35 and  like  I  take  her  also  they  .... 

36.  to  an  end  may  they  seat  .... 

37 thy  hand  .... 

38 took  my  friend  first  .... 

3D his  heart  prepared  for  war,  that  year 

and  day  also 

40 on  his  falling  appoint  the  people 

41 slay  him,  his  corpse  may  the  birds  of 

prey  surround 

42 of  them  he  shall  make 

43 going  he  took  the  weight 

44.  they  performed  it,  their  will  they  established 


45 they  entered  into  the  forest 


224  JJESTUUGTION   OF   TEE 

Column  II. 

(Five  lines  mutilated.) 

6.  they  passed  through  the  forest  .... 

7.  Khumbaba  .... 

8.  he  did  not  come  .... 

9.  he  did  not  .... 

(Seven  lines  lost.) 

17.  heavy  .... 

18.  Hea-bani  opened  his  mouth   .... 
19 Khumbaba  in    ...    . 

20 one  by  one  and   .... 

(Many  other  broken  lines.) 

There  are  a  few  fragments  of  Columns  III.,  lY., 
and  v.,  and  a  small  portion  of  Column  VI.,  which 
reads : 

1 cedar  to  ...  . 

2 he  placed  and  .... 

3.  ....   120  ...  .  Hea-bani  .... 

4 the  head  of  Khumbaba  .... 

5 his  weapon  he  sharpened  .... 

6 tablet  of  the  story  of  fate  of  .  .   .  . 

It  appears  from  the  various  mutilated  fragments 
of  this  tablet  that  Izdubar  and  Hea-bani  conquer  and 
slay  Khumbaba  and  take  his  goods,  but  much  is. 
wanted  to  connect  the  fragments. 

The  conclusion  of  this  stage  of  the  story  and 
triumph  of  Izdubar  are  given  at  the  commencement 


TYRANT  KUUMBABA. 


oo»t 

Mud 


of  the  sixth  tablet.  The  conquest  of  Khumbaba 
gave  Izdubar  the  crown  and  attributes  of  his  fallen 
rival,  who  seems  to  have  been  a  sun-god,  and  this 
caused  Istar,  who  already  appears  as  the  bride  of  the 
sun  in  the  myth  of  Tammuz,  to  woo  the  triumphant 
hero. 


Chapter  XIV. 

THE  ADVENTUEES   OF   ISTAR. 

Triumph  of  Izdubar. — Istar's  love. — Her  offer  of  marriage. — Her 
promises.  —  Izdubar's  answer. —  Taramuz. — Amours  of  Istar. — His 
refusal. — Istar's  anger. — Ascends  to  Heaven. — The  bull. — Slain  by 

Izdubar. — Istar's    curse. — Izdubar's    triumph The    feast. — Istar's 

despair. — Her  descent  to  Hades. — Description. — The  seven  gates. — 
The  curses. — Atsu-sunamir  the  Sphinx. — Release  of  Istar. — The  dog 
of  the  dawn. — Lament  for  Tammuz. 

N  this  chapter  are  included  the  sixth 
and  seventh  tablets,  which  both  pri- 
marily refer  to  the  doings  of  Istar. 

Tablet  VI. 

The  sixth  tablet  is  in  better  condition  than  any  of 
the  former  ones,  and  allows  of  something  like  a  con- 
nected  translation. 


Column  I. 
his  weapon,  he  made  bright  his  weapon. 


THE   ADVENTURES   OF  ISTAR.  227 

2.  Like  a  l)ull  his  mountain   he  ascended  after 
him. 

3.  lie  destroyed  him  and  clothed  himself  with  his 
spoils. 

4.  The  ...  he  put  on  and  the  listening  of  the 
crown  he  tore. 

5.  Izdiibar  his  crown  put  on  (and  the  fastening  of 
the  crown  he  tore). 

6.  For  the  favour  of  Izdubar  the  princess  Istar 
lifted  the  eyes : 

7.  I  will  make  thee  also  Izdubar  my  husband,* 

8.  thy  oath  to  me  shall  be  thy  bond, 

9.  thou  shalt  be  husband  and  I  will  be  thy  wife. 

10.  I  will  make  (th}^)  chariot  glisten  with  crystal 
and  gold, 

11.  of  which  the  body  is  gold  and  its  horns  are 
strong. 

12.  I  will  cause  thy  days  to  find  gifts,  0  judge  (?) 
of  the  great. 

13.  Into  our  house  enter,  mid   the  scent  of  the 
pines. 

14.  AYhen  thou  entcrest  our  house 

15.  may  the  river  Euphrates  kiss  thy  feet. 

16.  There  shall  be  under  thee  kings,  lords,  aid 
princes. 

17.  The  tribute  of  the  mountains  and  plains  may 
they  bring  to  thee  as  an  offering. 

18.  May  thy  herdo  and  flocks  bring  forth  twins, 

19.  may  the  increase  of  the  cows  come  unto  (thee), 

^  Anothor  copy  of  the  legend  reads  "  lover." 


228  THE  ADVENTURES   OF  ISTAB. 

20.  may  thy  (horse)  be  strong,  without  ceasing,  in 
the  chariot, 

21.  may  (thy  steed)  in  the  yoke  never  have  a  rival. 


22.  (Izdubar)  opened  his  mouth  and  speaks ; 

23.  (he  says)  to  the  princess  Istar: 

24 to  thee  thy  possession 

25 body  and  rottenness  (?) 

26 baldness  and  famine 

27 I  keep   back    the    instruments    of  di- 
vinity 

28 instruments  of  royalty 

29 storm  (?) 

30 he  poured  (?) 

31 I  lingered 

32 I  took  thee 

33 caused  to  enter 

34.  the  door  afterwards  ....  ended   wind  and 
showers 

35.  palace  ....  the  hero 

36.  mouth  ....  check  her 

37.  that  sign  ....  carry  her 

38.  body  glorious  (?)....   carry  her 

39.  grand  ....  tower  of  stone 

40.  they  have  dwelt  (in)  the  land  of  the  enemy 

41.  may  she  ....  her  lord 

42.  never  may  he  woo  thee  for  ever 

43.  never  may  a  god  praise  thee 

44.  I  took  also  the  torch  ?....!  loved  thee 


TUE   ADVENTURES    OF   ISTAB.  229 

Column  II. 

1.  Rest  thee  and 

2.  as  for  Tanirauz  the  lover  of  (thy)  youth 

3.  year  after  year  thou  hast  wearied  liim  with  thy 
love. 

4.  AUahi  the  eagle  also  thou  lovest  and 

5.  thou  didst  strike  him,  and  his  wings  thou  didst 
break ; 

6.  he  stood  in  the  forest,  he  begged  for  wings. 

7.  Thou  lovest  also  a  lion  lusty  in  might, 

8.  thou  didst  tear  out  by  sevens  his  claws. 

9.  Thou  lovest  also  a  horse  glorious  in  war, 

10.  he  yielded  himself  and  thou  didst  weary  his 
love  overfnuch. 

11.  For  seven  kaspu  (fourteen  hours)  thou  didst 
weary  his  love  without  ceasing, 

12.  troubled  and  thirsting  thou  didst  weary  him. 

13.  To   his   mother    Silele   thou  didst    send   him 
wearied  with  thy  love. 

14.  Thou  lovest  also  the  shepherd  Tabulu, 

15.  of  whom   continually  thou  didst  ask  for  thy 
stibium. 

16.  Every  day  he  propitiated  thee  with  offerings, 

17.  thou  didst  strike  him  and  to  a  hyena  thou 
didst  change  him; 

18.  his  own  village  drove  him  away; 

19.  his  dogs  tore  his  wounds. 

20.  Thou  lovest  also  Isullanu  the  husbandman  of 
thy  father, 


230  THE   ADVENTURES   OF  ISTAB. 

21.  who  continually  was  subject  to  thy  order; 

22.  each  day  had  he  made  bright  thy  dish. 

23.  The  eyes  thou  didst  take  from  him  and  didst 
put  him  in  chains, 

24.  (saying):  OIsullanu,cutthyhand,eat(thy)eyes! 

25.  And  thy  hand  thou  didst  bring  out  and  thou 
didst  strike?  .... 

26.  Isullanu  says  to  thee  : 

27.  As  for  me  what  dost  thou  ask  of  me? 

28.  My  mother,  thou  art  not  beautiful,  and  I  eat  not. 

29.  The  food  I  have  eaten  is  plentiful,  even  pain 
and  waking ; 

30.  trembling  and  faintness  overcome  me  (?) 

31.  Thou  didst  hear  also  this  .... 

32.  thou  didst  strike  him;   to  a  pillar^  thou  didst 
change  him, 

33.  thou  didst  place  him  also  in  the  midst  of  the 
land  .... 

34.  that  he  rise  not  up,  that  he  go  not 

35.  And  as  for  me  dost  thou  love  me,  and  like  to 
him  wilt  thou  [serve  me]  ? 

36.  When  Istar  (heard)  this, 

37.  Istar  was  angry  and  to  heaven  she  ascended; 

38.  Istar  went  also  to  the   presence  of  Anu  her 
father, 

39.  to  the  presence  of  Anatu  her  mother  she  went 
and  says : 

40.  My  father,  Izdubar  hates  me,  and 

Literally,  "  a  thing  hung  up." 


TEE  ADVENTURES   OF  ISTAB.  231 


Column  III. 

1.  Izdubar  despises  my  beauty, 

2.  my  beauty  and  my  charms. 

3.  Anu  opened  his  mouth  and  spake,  and 

4.  says  to  tke  princess  Istar: 

5.  My  daughter  thou  shalt  remove  .... 

6.  and  Izdubar  will  count  thy  beauty, 

7.  thy  beauty  and  thy  charms. 

8.  Istar  opened  her  mouth  and  spake,  and 

9.  says  to  Anu  her  father : 

10.  My  father,  create  the  bull  of  Anu^  and 

11.  Izdubar  .... 

12.  -when  he  is  filled  .... 

13.  I  will  strike  .... 

14.  I  will  join  .... 
15 

16.  over  .... 

17.  Anu  opened  his  mouth  and  sjiakc,  and 

18.  says  to  the  princess  Istar: 

19 thou  shalt  join  .... 

20 of  noble  names 

21 maskhi  .... 

22 which  is  magnified  .... 

23.  Istar  opened  her  mouth  and  spake,  and 
'  Or  "  bull  of  heaven."     It  was  a  constellation;  perhaps  Taurus. 


232  TEE  ADVENTURES    OF  ISTAB. 

24.  says  to  Anu  her  father : 

25 I  will  strike 

26 I  will  break 

27 of  noble  names 

28 reducer 

29 of  foods 

30 of  him 

(Some  lines  lost  here.) 

Column  IV. 
(Some  lines  lost.) 

1 warriors 

2 to  the  midst 

3 three  hundred  warriors 

4 to  the  midst 

5 slay  Hea-bani 

6.  in  two  divisions  he  parted  in  the  midst  of  it 

7.  two  hundred  warriors  ....  made,  the  bull  of 
Anu  .... 

8.  in  the  third  division  ....  his  horns 

9.  Hea-bani  struck?  ....  his  might 

10.  and  Hea-bani  pierced 

11.  the  bull  of  Anu  by  his  head  he  took  hold 
of  ...  . 

12.  by  the  thickness  of  his  tail  .... 

13.  Heabani  opened  his  mouth  and  spake,  and 

14.  says  to  Izdubar : 

15.  My  friend,  we  have  strengthened  .... 


THE  ADVENTURES   OF  ISTAU.  233 

16.  when  we  overthrow  .  .  . 

17.  ]\Iy  friend,  I  see  .... 

18.  and  the  might  .... 

19.  may  I  destroy  .... 

(Three  lines  lost.) 

23 hands  ....  to  Rimmon  and  Xebo 

24 tarka  ....  um   .... 

25.  ...  .  Hea-bani  took  hold  ....  the  bull  of 
Ann 

26 he  ...  .  also  .  .   .  .  by  his  tail 

27 Hea-bani 

Column  V. 

1.  And  Izdiibar  like  a  .  .  .  . 

2.  the  hero  and  (his  friend) 

3.  inthevicinity  of  the  middle  of  his  horns  .... 

4.  from  the  city  they  destroyed,  the  heart  .... 

5.  to  the  presence  of  Samas  .... 

6.  they  had  gone  to  the  presence  of  Samas  .... 

7.  he  placed  at  the  side  the  bulk  (?).... 

8.  And  Istar  ascended  over  the  fortress  of  Erech 
the  lofty, 

9.  she  destroyed  the  bull,  she  uttered  a  curse : 

10.  AVoe  to  Izdubar  who  has  overthrown  me,  has 
slain  the  bull  of  Anu. 

11.  Hea-bani  also  heard  this  speech  of  Istar, 

12.  and  he  cut  off  the  member  of  the  bull  of  Anu 
and  before  her  he  laid  it ; 


234  TRE  ADVENTURES  OF  ISTAB. 

13.  And  what  of  it?  since  I  conquered  tliee  when 
him  also  [i.  e.  Izdubar) 

14.  I  caused  thee  to  listen  to ; 

15.  its  skin  also  I  have  hung  up  at  thy  side. 

16.  Istar  gathered  her  maidens 

17.  Samkhati  and  Kharimati/ 

18.  over    the    member    of    the   bull    of   Anu    a 
mourning  she  made. 

19.  Izdubar  called  on  the  people,  the  multitude 

20.  all  of  them  : 

21.  with  the  thickness   of  his  horns   the   young 
men  were  glorious, 

22.  30  manehs  of  crystal  (was)  their  substance, 

23.  the  sharpness  of  the  points  was  destroyed, 

24.  6  gurs  its  mass  altogether. 

25.  For  the  food  of  his  god  Lugal-turda  he  cut  it  up ; 

26.  he  seethed  it  and  hangs  it  up  in  the  rising  of 
his  fire; 

27.  in  the  river  Euphrates  they  washed  their  hands. 

28.  They  had  been  taken  and  gone 

29.  through  the  street  of  Erech  riding, 

30.  the  assembly  of  the  warriors  of  Erech  put 
trust  in  them. 

31.  Izdubar  to  the  inhabitants  of  Erech 
32 a  proclamation  made. 

Column  VI. 

1.  "  If  anyone  is  of  ability  among  the  chiefs, 

2.  if  any  is  noble  among  the  men, 

»  "  Joj  "  and  "  Seduction." 


THE   ADVENTURES   OF  I  STAB.  231 


3.  Tztlubar  is  able  among  the  chiefs, 

4.  Izdubiir  is  nol)le  among  the  men, 


5 our  strength 

6 he  has  not 

7 his  .   .  .  ." 


8.  Izdubar  in  his  palace  made  a  rejoicing, 

9.  the  chiefs  reclining  he  on  couches  at  night. 

10.  Hea-bani  lies  down,  a  dream  he  dreams. 

11.  Ileabani  came  and  the  dream  he  explains, 

12.  and  says  to  Izdubar. 

Tablet  VII. 

The  seventh  tablet  opens  with  the  words,  "  My 
friend,  what  is  this  counsel  the  great  gods  are  taking  ?" 
It  is  uncertain  if  any  other  portion  of  this  tablet  has 
been  found,  but  part  of  a  remarkable  fragment,  with 
a  continuation  of  the  story  of  Istar,  has  been  placed 
here.  It  appears  that  the  goddess,  failing  in  licr  at- 
tempt in  heaven  to  avenge  herself  on  Izdubar  for  his 
slight,  resolved  to  descend  to  hell,  to  search  out,  if 
possible,  new  modes  of  attacking  him. 

Columns  I.  and  II.  are  lost,  the  fragments  recom- 
mencing on  Column  III. 

Column  III. 

1 people  ?     to    destroy    his     hand     ap- 
proached 

2 raise  in  thy  presence 

3 like  before 


236  THE   ADVENTZfBES   OF  I8TAB. 

4 Zaidu  (shall  accomplish)  the  wish  of  his 

heart 

5.  with  the  female  Samkhat  ....  he  brought 
6 thee,  the  female  Samkhat  will  expel  thee 

7.  (homage)  they  did  not  perform  ....... 

8.  assemble  thou  a  great  assembly ; 

9  .  .  .  .  the  strong  one  has  caused  thee  to  be 

struck,  even  thee. 

10.  .  .  .  goods  of  the  house  of  thy  fulness 

After  many  lines  destroyed,  the  story  recommences 

in  the  fourth  column. 


Column  IV. 

1.  [To  Hades  the  country  whence  none  return] 
I  turn  myself, 

2.  I  spread  like  a  bird  my  hands. 

3.  I  descend,  I  descend  to  the  house  of  darkness, 
the  dwelling  of  the  god  Irkalla : 

4.  to  the  house  out  of  which  there  is  no  exit, 

5.  to  the  road  from  which  there  is  no  return : 

6.  to  the  house  from  whose  entrance  the  light  is 
taken, 

7.  the  place  where  dust  is  their  nourishment  and 
their  food  mud. 

8.  Its   chiefs  also   are   like   birds   covered   with 
feathers ; 

9.  the  light  is  never  seen,  in  darkness  they  dwell. 

10.  In  the  house,  0  my  friend,  which  I  will  enter, 

11.  for  me  is  treasured  up  a  crown; 


THE    ADVENTURES    OF  ISTAB.  237 

12.  with  those  wearing  crowns  who  from  days  of 
old  ruled  the  earth, 

13.  to  whom  the  gods  Anu  and  Bel  have  given 
names  of  rule. 

14.  Water  (?)  they  have  given  to  quench  the  thirst 
they  drink  limpid  waters. 

15.  In  the  house,  0  my  friend,  which  I  will  enter, 

16.  dwell  the  lord  and  the  unconquered  one, 

17.  dwell  the  priest  and  the  great  man, 

18.  dwell  the    worms  of  the  deep   of  the   great 
gods ; 

19.  there  dwells  Etana,  there  dwells  the  god  Ner, 

20.  (there  dwells)  the  queen  of  the  lower  regions, 
Allat, 

21.  the  mistress  of  the  fields  the  mother  of  the 
queen  of  the  lower  regions  before  her  submits, 

22.  and  there  is  not  any  one  that  stands  against 
her  in  her  presence. 

^3.  I  will  approach  her  and  she  will  see  me 
24.  .  .  .  and  she  will  bring  me  to  her 
Here  the  story  is  again  lost,  Columns  V.  and  VI. 
being  absent.  It  would  seem  that  Ilea-bani  is  here 
telling  his  friend  how  he  must  die  and  descend  into  the 
house  of  Hades.  Mr.  Smith,  however,  thought  that 
in  the  third  column  some  one  is  speaking  to  Istar, 
trying  to  persuade  her  not  to  descend  to  Hades,  while 
in  the  fourth  column  the  goddess,  who  is  suffering  all 
the  pangs  of  jealousy  and  hate,  revels  in  the  dark 
details  of  the  description  of  the  lower  regions,  and 
declares  her  determination  to  go  there. 


238  THE  ADVENTURES  OF  ISTAB. 

If  this  view  is  correct,  this  part  of  the  legend  would 
be  connected  Avith  the  beautiful  story  of  the  Descent 
of  Istar  into  Hades  which  describes  how  the  goddess 
descended  into  the  lower  world  in  search  of  her 
husband  Tammuz,  the  Sun-god,  who  had  been  slain 
by  the  boar's  tusk  of  winter.  Tammuz  became 
Adonis,  the  Phoenician  adonai  "lord,"  among  the 
Greeks,  to  whom  the  story  of  Aphrodite  and  Adonis 
had  been  carried  by  the  Phoenicians.  The  story  is 
one  which  meets  us  in  the  mythologies  of  many  races 
and  nations  throughout  the  world,  and  has  grown  in 
each  case  out  of  the  winter-sleep  of  the  sun  and  his 
resurrection  in  the  spring.  Its  last  echo  in  our  own 
European  folklore  may.be  heard  in  the  tale  of  the 
Sleeping  Beauty.  A  calendar  found  among  the  bank- 
ing records  of  the  Egibi  firm  in  Babylonia  notes  on 
the  15th  day  of  the  month  Tammuz  or  June  "an 
eclipse  of  the  Moon,"  apparently  in  reference  to  the 
descent  of  the  Moon-goddess  Istar  into  Hades.  The 
legend  survives  in  a  chatio'ed  form  in  the  Talmud 
{Yoma  69^,  Sanhedrim  60a).  Here  it  is  said  that 
after  the  Captivity  the  elders  of  the  nation,  headed 
by  Ezra  and  Nehemiah,  besought  God  that  the  demon 
of  lust  might  be  delivered  into  their  hands.  In  spite 
of  a  prophetic  voice  which  warned  tliem  of  the  con- 
sequences of  their  request,  it  was  persisted  in,  and 
the  demon  was  given  up  to  them  and  imprisoned. 
But  before  three  days  were  over,  the  whole  course  of 
the  world  was  thrown  into  disorder.  No  eggs  even 
were  to  be  had,  and  the  Jewish  elders  were  obliged 


TUE  ADVENTURES   OF  ISTAB.  239 

to  confess  their  mistake  and  release  the  demon  from 
his  fetters. 

The  descent  of  Istar  into  Hades  from  K  102. 

1.  To   Hades  the  land  whence  none  return,  the 
land  (of  darkness), 

2.  Istar  daughter  of  Sin  (the  moon)  her  ear  (hi- 
clined) ; 

3.  inclined  also  the  daughter  of  Sin  her  ear, 

4.  to  the  house  of  darkness  the  dwelling  of  the 
god  Irkalla, 

5.  to  the  house  out  of  which  there  is  no  exit, 
G.  to  the  road  Irom  which  there  is  no  return, 

7.  to  the  house  from  whose  entrance  the  litrht  is 
taken, 

8.  the  place  where  dust  is  their  noui-islimcnt  and 
their  food  mud. 

9.  Light  is  never  seen,  in  darkness  they  dwell. 

10.  Its    chiefs   also   are  like   birds    covered   with 
feathers, 

11.  over  the  door  and  bolts  is  scattered  dust. 

12.  Istar  on  her  arrival  at  the  gate  of  Hades, 

13.  to  the  keeper  of  the  gate  a  command  she  ad- 
dresses : 

14.  Keeper  of  the  waters,  open  thy  gate, 

15.  open  thy  gate  that  I  may  enter. 

16.  If  thou  openest  not  the  gate  that  I  may  enter, 

17.  I  will  strike  the  door,  the  bolts  I  will  shatter, 

18.  I  will  strike  the  threshold  and  will  pass  through 
the  doors ; 

19.  I  will  raise  up  the  dead  to  devour  the  living, 


240  TEE   ADVENTURES    OF   ISTAB. 

20.  above  the  living  the  dead  shall  exceed  in  numbers. 

21.  The  keeper  opened  his  mouth  and  speaks, 

22.  he  says  to  the  princess  Istar: 

23.  Stay,  lady,  thou  dost  not  glorify  her, 

24.  let  me  go  and  thy  name  repeat  to  the  queen 
Allat. 

25.  The  keeper  descended  and  says  to  Allat: 

26.  This  water  (of  life)  thy  sister  Istar  (comes  to 
seek). 

27.  The  queen  of  the  great  vaults  (of  heaven)  .... 

28.  Allat  on  hearing  this  says: 

29.  Like  the  cutting  off  of  the  herb  has   (Istar) 
descended  (into  Hades), 

30.  like  the  lip  of  a  deadly  insect  (?)  she  has  .  .  . 

31.  What  will  her  heart  bring  me  {i.e.  matter  to 
me),  what  will  her  anger  (bring  me)? 

32;   (Istar  replies  :)  This  water  with  (my  husband) 

33.  Hke  food  would  I  eat,  like  beer  would  I  drink. 

34.  Let  me  weep  over  the  strong  who  have  left 
their  wives. 

35.  Let  me  weep  over  the  handmaids  who  (have 
lost)  the  embraces  of  their  husbands. 

36.  Over  the  only  son  let  me  mourn,  who  ere  his 
days  are  come  is  taken  away. 

37.  (Allat  says :)  Go  keeper  open  thy  gate  to  her, 

38.  bewitch  her  also  according  to  the  ancient  rules. 

39.  The  keeper  went  and  opened  his  gate  : 

40.  Enter,  0  lady,  let  the  city  of  Cutha^  receive 
thee; 

1  A  great  necropolis  seems  to  have  existed  in  Cutha. 


THE   ADVEXTURES    OF  1ST  A 11.  2-11 

41.  let  tho  palace  of  Ilatles  rejoice  at  tliy  presence. 

42.  The  first  gate  he  caused  her  to  enter  and 
touched  lier,  he  threw  down  tlie  great  crown  of  her 
head. 

43.  Wliy,  0  keeper,  hast  tliou  thrown  down  the 
great  crown  of  my  head? 

44.  Enter,  0  lady,  of  Allat  thus  is  the  order. 

45.  The  second  gate  he  caused  her  to  enter  and 
touched  her,  he  threw  away  the  earrings  of  her  ears. 

4().  AVhy,  keeper,  hast  thou  thrown  away  the  ear- 
rings of  my  ears  ? 

47.  Enter,  0  lady,  of  Allat  thus  is  the  order. 

48.  The  third  gate  he  caused  her  to  enter  and 
touched  her,  he  threw  a\\ay  the  necklace^  of  her 
neck. 

49.  Why,  keeper,  hast  thou  thrown  away  the  neck 
lace  of  my  neck  ? 

50.  Enter,  0  lady,  of  Allat  thus  is  the  order. 

51.  The  fourth  gate  he  caused  her  to  enter  and 
touched  her,  he  threw  away  the  ornaments  of  her 
breast. 

52.  Why,  keeper,  hast  thou  thrown  away  the  orna- 
ments of  my  breast  ? 

53.  Enter,  0  lady,  of  Allat  thus  is  the  order. 

54.  The  fifth  gate  he  caused  her  to  enter  and 
touched  her,  he  threw  away  the  gemmed  girdle  of 
her  waist. 

55.  Why,  keeper,  hast  thou  thrown  away  the 
gemmed  girdle  of  my  waist  ? 

'  Literally  "  precious  stonns." 
B 


243  THE  ADVENTURES   OF   ISTAB. 

56.  Enter,  0  lady,  of  Allat  thus  is  the  order. 

57.  The  sixth  gate  he  caused  her  to  enter  and 
touched  h<3r,  he  threw  away  the  bracelets  of  her 
hands  and  her  feet. 

58.  Why,  keeper,  hast  thou  thrown  away  the  brace- 
lets of  my  hands  and  my  feet  ? 

59.  Enter,  0  lady,  of  Allat  thus  is  the  order. 

60.  The  seventh  gate  he  caused  her  to  enter  and 
touched  her,  he  threw  away  the  covering  robe  of  her 
body. 

61.  Why,  keeper,  hast  thou  thrown  away  the  cover- 
ing robe  of  my  body  ? 

62.  Enter,  0  lady,  of  Allat  thus  is  the  order. 

63.  When  for  a  long  time  Istar  into  Hades  had 
descended, 

64.  Allat  saw  her  and  at  her  presence  was  arro- 
gant; 

65.  Istar  did  not  take  counsel,  at  her  she  swore. 

66.  Allat  her  mouth  opened  and  speaks, 

67.  to  Namtar  (the  jDlague-demon)  her  messenger 
a  command  she  addresses  : 

68.  Go  Namtar  [take  Istar  from]  me  and 

69.  take  her  out  to  .  .  .  .  even  Istar 

70.  diseased  eyes  (strike)  her  with, 

71.  diseased  side  (strike)  her  with, 

72.  diseased  feet  (strike)  her  with, 

73.  diseased  heart  (strike)  her  with, 

74.  diseased  head  (strike)  her  with, 

75.  strike  her,  the  whole  of  her  [strike  with  disease], 

76.  After  Istar  thelady  [into  Hades  had  descended], 


THE   ADVENTURES    OF  ISTAB.  243 

77.  ^vith  the  cow  the  bull  would  not  unite,  and  the 
ass  the  female  ass  would  not  approach ; 

78.  the  female  slave  in  the  streets  would  not  let 
herself  be  touched. 

79.  The  freeman  ceased  to  give  his  command, 

80.  the  female  slave  ceased  to  orive  her  mil. 

o  o 

Column  II. 
1.  Papsukul,  the   messenger  of  the  great  gods 
bowed  his  face  before  (Samas) ; 
2 

3.  Samas  (the  sun-god)  went  and  in  the  presence 
of  his  father  the  moon-god  he  stood, 

4.  into  the  presence  of  Hea  the  king  he  went  in 
tears : 

5.  Istar  into  the  lower  regions  has  descended,  she 
has  not  ascended  back ; 

6.  for   a   long   time   Istar   into    Hades   has  de- 
scended, 

7.  with  the  cow  the  bull  will  not  unite,  the  ass 
the  female  ass  will  not  approach; 

8.  the  female  slave  in  the  street  will  not  let  her- 
self be  touched ; 

9.  the  freeman  has  ceased  to  give  his  command, 

10.  the  female  slave  has  ceased  to  give  her  gift. 

11.  Hea   in   the  wisdom  of  his   heart   formed  a 
resolution, 

12.  and  made  Atsu-sunamir '  the  sphuix:' 

^  That  is,  "  Go  forth,  cause  it  to  he  light !  " 

*  Literally  "  tjie  man  who  is  a  female  dog,"  or  "  liou.'* 


244  THE   ADVENTUBES   OF  TSTAE. 

13.  Go  Atsu-sunamir  towards  the  gates  of  Hades 
set  thy  face ; 

14.  may  the  seven  gates  of  Hades  be  opened  at 
thy  presence ; 

15.  may    AUat    see    thee    and    rejoice    at    thy 
presence  ; 

16.  when  she  shall  be  at  rest  in  her  heart,  and  her 
liver  be  appeased. 

17.  Conjure  her  by  the  name  of  the  great  gods. 

18.  Raise  thy  heads,  to  the  roaring  stream  set  thy  ear  ; 

19.  may  the  lady  (Istar)  overmaster  the  roaring 
stream,  the  waters  in  the  midst  of  it  may  she  drink. 

20.  Allat  on  hearing  this, 

21.  beat  her  breast,  she  bit  her  thumb, 

22.  she  turned  again,  a  request  she  asked  not: 

23.  Go,  Atsu-sunamir,  may  I  imprison  thee  in  the 
great  prison, 

24.  may  the  garbage  of  the  foundations  of  the  city 
be  thy  food, 

25.  may  the  drains  of  the  city  be  thy  drink, 

26.  may  the  darkness  ofthe  dungeon  be  thy  dwelling, 

27.  may  a  stake  be  thy  seat, 

28.  may  hunger  and  thirst  strike  thy  offspring. 

29.  Allat  her  mouth  opened  and  speaks, 

30.  to    Namtar   her   messenger   a    command    she 
addresses : 

31.  Go,  Namtar,  strike  the  firmly-fixed  palace, 

32.  the  asherim  ^  adorn  with  stones  of  the  dawn, 

^  Literally  "stone  stakes"  or  "cones,"  the  symbols  ofthe  goddess 
Asherah.     Cf.  1  Khm&  vii.  15-22. 


THE   ADVENTURES   OF  ISTAR.  245 

33.  bid  the  spirits  of  earth  come  forth,  on  a  throne 
of  gold  scat  (them), 

34.  unto  Istar  give  the  waters  of  life  and  bring 
her  before  me. 

35.  Namtar  went,  he  struck  the  firmly-fixed  palace, 
3G.  the   ashdi'im  he    adorned    with  stones  of  the 

dawn, 

37.  he  brought  forth  the  spirits  of  earth,  on  a 
throne  of  gold  he  seated  (them). 

38.  To  Istar  he  gave  the  waters  of  life  and  took 
her. 

39.  The  first  gate  he  passed  her  out  of,  and  he 
restored  to  her  the  covering  robe  of  her  body. 

40.  The  second  gate  he  passed  her  out  of,  and  he 
restored  to  her  the  bracelets  of  her  hands  and  her 
feet. 

41.  The  third  gate  he  passed  her  out  of,  and  he 
restored  to  her  the  gemmed  girdle  of  her  waist. 

42.  The  fourth  gate  he  passed  her  out  of,  and  he 
restored  to  her  the  ornaments  of  her  breast. 

43.  The  fifth  gate  he  passed  her  out  of,  and  he 
restored  to  her  the  necklace  of  her  neck. 

44.  The  sixth  gate  he  passed  her  out  of,  and  he 
restored  to  her  the  earrings  of  her  ears. 

45.  The  seventh  gate  he  passed  her  out  of,  and  he 
restored  to  her  the  great  crown  of  her  head. 

4G.  Since  thou  hast  not  paid,  (he  says)  a  ransom 
for  thy  deliverance  to  her  {i.e.  Allat),  so  to  her  again 
turn  back 

47.  for  Tammuz  the  husband  of  (thy)  youth; 


246  THE   ADVENTURES   OF  ISTAB. 

48.  the  glistening  waters  pour  over  (him),  the  drops 
(sprinkle  upon  him) ; 

49.  in  splendid  clothing  dress  him,  with  a  ring  of 
crystal  adorn  (him). 

50.  May  Samkhat  appease  the  grief  (of  Istar), 

51.  and,  Kharimat,^  give  to  her  comfort. 

52.  The  precious  eye-stones  also  she  destroyed  not, 

53.  the  wound  of  her  brother  (Tammuz)  she  heard, 
she  smote  (her  breast),  she,  even  Kharimat,  gave  her 
comfort ; 

54.  the  precious  eye-stones,  her  amulets,  she  com- 
manded not, 

55.  (saying) :  0  my  only  brother,  thou  dost  not 
lament  for  me. 

56.  In  the  day  that  Tammuz  adoi'ned  me,  witli 
a  ring  of  crj^stal,  with  a  bracelet  of  emeralds,  together 
with  himself  he  adorned  me, 

57.  with  himself  he  adorned  me ;  may  men  mourners 
and  women  mourners 

58.  on  a  bier  place  (him),  and  assemble  the  wake. 
This   remarkable  text   shows  Istar  fulfilling  her 

threat  and  descending  to  Hades,  but  it  does  not  ap- 
pear that  she  had  as  yet  accomplished  her  vengeance 
against  Izdubar. 

At  the  opening  of  the  sixth  tablet  we  have  the 

^  Tillili,  the  Accadian  name  of  Kharimat,  is  here  used.  Tillili  was 
the  wife  of  the  Sun-god  Alala  symbolized  by  the  eagle,  which  we  are 
told  was  "  the  symbol  of  the  southern  "  or  "  meridian  sun."  What 
Sir  H.  E-awlinson  calls  the  monotheistic  party  among  the  Babylonians 
resolved  Tillili  into  Anatu  and  Alala  into  Anu. 


THE   ADVENTURES   OF  I  STAB.  247 

final  scene  of  the  contest  with  Khumbabii.  Izdnbar, 
alter  slaying  Khumbaba,  takes  the  crown  from  the 
head  of  the  monarch  and  places  it  on  his  own 
head,  thus  signifying  that  he  assumed  the  empire. 
There  Avere,  as  we  arc  informed  in  several  places, 
kings,  lords,  and  [)rinccs,  merely  local  rulers,  but 
these  generally  submitted  to  the  greatest  power ; 
and  just  as  they  had  bowed  to  Khumbaba,  so  they 
were  ready  now  to  submit  to  Izdubar,  The  kingdom 
promised  to  Izdubar  when  he  started  to  encounter 
Khumbaba  now  became  his  by  right  of  superior  force, 
and  he  entered  the  halls  of  the  palace  of  Erech  and 
feasted  Avith  his  heroes. 

We  are  thus  brought  to  a  curious  part  of  the  story, 
the  romance  of  Izdul)ar  and  Istar.  One  of  the  strange 
and  dark  features  of  the  Babylonian  religion  was  the 
Istar  or  Venus  worship,  which  was  an  adoration  of 
the  reproductive  power  of  nature,  accompanied  by 
ceremonies  which  were  a  reproach  to  the  country. 
The  city  of  Erech,  originally  a  seat  of  the  worship  of 
Anu,  was  now  one  of  the  foremost  cities  in  this 
Istar  worship.  Tammuz,  the  young  and  beautiful 
Sun-god,  the  dead  bridegroom  of  Istar,  seems  to  be 
also  spoken  of  as  the  brother  of  her  handmaid  Kliari- 
niat.  This  explains,  as  M.  Leiiornlant  has  pointed 
out,  the  passage  in  Jeremiah  xxii.  18,  which  preserves 
a  portion  of  the  wailing  cry  uttered  by  the  worshippers 
of  Tammuz  or  Adonis  when  ctk'brating  his  untimely 
death.  This  should  be  rendered :  "  Ah  me,  my 
brother,  and  ah  me,  my  sister i    Ah  me,  Adonis,  and 


243  TEE  ADVENTURES   OF  IS  TAB, 

ah  me,  his  lady !  "  Reference  is  made  to  the  Avorship 
of  Tammuz,  which  was  carried  on  within  the  Temple 
itself  at  Jerusalem,  in  Ezek.  viii.  14,  Amos  viii.  10, 
(where  we  should  translate  "  as  at  the  mourning  for 
the  only  son"  Tammuz),  and  Zech.  xii.  10,  11. 
Tammuz  is  the  Semitic  form  of  the  Accadian  Dumu-zi 
which  signified  in  that  language  "the  only  son." 


BowAUEYEH  Mound  at  Wakka  (Erech),  site  of  the  Temple  of  Istar. 

The  struggle  with  a  bull  on  the  part  of  Izdubar  and 
Hea-bani,  represented  on  the  Babylonian  cylinder 
figured  on  the  next  page,  and  numerous  similar  re- 
presentations, refer  to  the  struggle  with  the  bull 
created  by  Anu  to  avenge  the  slight  offered  to  Istar. 

It  would  appear  from  the  broken  fragments  of 
Column  IV.  that  Hea-bani  laid  hold  of  the  bull  by 
the  head  and  tail  while  Izdubar  killed  it.  and  Ilea- 


TUU   ADVENTURES   OF   I  STAB.  249 

baiii  in  tlio  engraving  is  represented  holding  the  bull 
by  its  head  and  tail. 

At  the  close  of  the  sixth  tablet  the  story  is  a.irain 
lost,  only  portions  of  the  third  and  fourth  columns 
of  the  next  tablet  being  preserved,  but  light  is  thrown 
on  this  portion  of  the  narrative  by  the  remarkable 
tablet  describing  the  descent  of  Istar  into  Hades. 
It  is  possible  that  this  tablet  formed  an  episode  in 
the  sixth  tal)lct  of  the  Izdubar  legends. 

This  tablet  containint]:  the  descent  of  Istar  into 


?i: 


■:::J^r- 


IZDCBAR  AND  HeA-BANI  IN  CONFLICT  WITH  TUE  LlON  AND  BlLL. 

Hades  was  first  noticed  by  Mr.  Fox  Talbot  in  the 
"Transactions  of  the  Royal  Society  of  Literature," 
but  his  attempt  at  a  translation  was  a  failure.  Mr. 
Smith  subsequently  published  a  short  notice  of  it 
in  the  "  North  British  Review,"  and  afterwards  a 
translation  of  it  in  the  "  Daily  Telegraph."  Prof. 
Schrader  brought  out  a  monograph  upon  it  in  1874, 
and  both  M.  Lenormant  and  Dr.  Oppert  have  worked 
at  it.  The  most  recent  translation  is  one  made  into 
Italian  by  M.  Lenormant  in  a  puldication  entitled 


250  THE   ADVENTURES   OF  ISTAB. 

"II  mito  di  Atlone-Tammnz,''  1879,  upon  the  basis 
of  the  one  made  by  Dr.  Oppert. 

The  story  of  the  descent  of  Istar  mto  Hades  is 
^  one  of  the  most  beautiful  myths  in  the   Assyrian 
inscriptions ;  it  has,  however,  received  so  much  atten- 
tion, and  been  so  fully  commented  upon  by  various 
scholars,  that  little  need  be  said  on  the  subject  here. 

It  is  evident  that  we  are  dealing  with  the  same 
goddess  as  the  Istar,  daughter  of  Ann,  in  the  Izdu- 
bar  legends,  although  she  is  here  called  daughter  of 
Sin  (the  moon-god). 

The  description  of  the  region  of  Hades  is  most 
graphic,  and  vividly  portrays  the  sufferings  of  the 
prisoners  there.  Atsu-sunamir,  created  by  liea  to 
deliver  Istar,  is  described  as  a  composite  animal, 
half  bitch  and  half  man,  with  more  than  one  head, 
and  corresponds  with  the  two  dogs  of  the  Hindu 
Rig-Veda,  which  have  four  eyes  and  broad  snouts, 
and  guard  the  road  to  the  abode  of  Yama  the  king 
of  the  departed.  They  are  also  said  to  move  among 
men,  feasting  on  their  lives,  as  the  messengers  of 
Yama;  and  as  the  offspring  of  Sarama,  the  dawn, 
they  are  called  Sarameyas,  which  Prof.  Max  Miiller 
compares  with  the  Greek  Hermes.  At  any  rate,  the 
same  conception  of  a  dog  of  the  dawn  which  guards 
the  approach  to  the  realm  of  Hades  is  found  in  the 
Greek  Kerberos  with  his  fifty  heads  (or  three  heads, 
according  to  later  writers),  as  well  as  in  the  dog  of 
Geryon  named  Orthros  or  "  the  dawn,"  who  seems  to 
be  identical  Avith   the   Yedic   Yritra  the  demon  of 


TUE  ADVENTURES   OF  ISTAE.  251 

niglit.  It  would  appear,  therefore,  that  in  the  primi- 
tive mytholo<,ry  both  of  the  Hindus  and  of  the  Ac- 
cadiuns  the  "  fleet "  dawn  was  likened  to  a  dog, 
sometimes  regarded  as  carrying  men  away  to  the 
dark  under-world,  sometimes  as  bringing  light  to  the 
under-world  itself 

The  latter  part  of  the  tablet  is  somewhat  obscure, 
but  refers  to  the  custom  of  lamenting  for  Dumuzi  or 
Tammuz. 


Chapter  XY. 

ILLNESS   AND   WANDERINGS   OF   IZDUBAR. 

Hea-bani  and  the  trees. — Illness  of  Izdubar. — Death  of  Hea-bani. — 
Journey  of  Izdubar. — His  dream. — Scorjjion  men. — The  Desert  of 
Mas. — Siduri  and  Sabitu. — Nes-Hea  the  pil'->t. — Water  of  death. — 
Mua. — The  conversation . — Xisuthrus. 


F   the  three  tablets  in  this  section,  the 

first  one  is  very  uncertain,  and  is  put 

together    from    two    separate    sources : 

the  other  two  are  more  complete  and 

satisfactory. 

Tablet  VIII. 

It  is  again  uncertain  if  any  of  this  tablet  has  been 
discovered ;  provisionally  some  fragments  of  the  first, 
second,  third,  and  sixth  columns  of  a  tablet  which 
may  belong  to  it  are  placed  here,  but  the  only  frag- 
ment worth  translating  at  present  is  one  given  in  Mr. 
Smith's  "Assyrian  Discoveries,"  p.  176.  In  some 
portions  of  these  fragments  there  are  references  to 
the  story  of  Khumbaba,  but  as  the  fragment  appears 


JZDUBAE.  253 

to  refer  to  the  iUncss  of  Izdubar  it  prol)iil)ly  belongs 
here. 

K.  3588. 

Column  I. 
1 


2.  Ilca-baiii  (his  mouth  opened  and  spake  and) 

3.  said  to  ...  . 

4.  I  Avert  (?) 

5.  in  the  .... 

6.  the  door  .... 

7.  of  ...   . 

8  and  9  ...  . 

10.  in  ...  . 

11.  Hea-bani 

12.  with  the  door  ....  thy  .  .  . 

13.  the  door  on  its  sides  does  not  .  .  . 

14.  the  creation  of  her  ears  they  are  not  .  .  . 

15.  for  twenty  kaspu   (HO  mik's)   I  clini1)ed  up 

16.  as  far  as  the  pine  tree  a  shrub  (?)  I  had  seer 

17    thy  tree  (?)  has  not  another  .  .  . 

18.  SLx  gars  (120  feet)  is  thy  height,  two  gars  (40 
feet)  is  thy  breadth  .... 

19.  thy  street,  thy  blackness  (?)  thy  rain  .  .  . 

20.  I  made  thee,  I  raised  thee  in  the  city  of  Nipur 

21.  yea  I  knew  thy  door  like  this  .  .  . 


254  ILLNESS   AND    WANDERINGS 

22.  and  this  .  .  . 

23.  I  raised  its  face,  I  .  .  . 

24.  I  will  fill  thy  bank  (?)....• 
25 

26.  for  he  took  .  .  . 

27.  the  pine  tree,  the  cedar,  .  .  , 

28.  in  its  cover  .  .  . 

29.  thou  also  ...  * 

30.  may  take  .  .  . 

31.  in  the  collection  of  everything   .  •  .. 

32.  a  great  destruction  .  .  . 

33.  the  whole  of  the  trees  .  , 

34.  in  thy  land  of  the  tree  manubani  .  .  , 

35.  thy  bush?  is  not  strong  .  .  . 

36.  thy  shadow  is  not  great  .  .  . 

37.  and  thy  smell  is  not  agreeable  .  ,  . 

38.  The  manubani  tree  was  angry  .  .  . 

39.  made  a  likeness  ? 

40.  like  the  tree  .  .  , 


The  second,  third,  fourth  and  fifth  columns  appear 
to  be  entirely  absent,  the  inscription  reappearing  on 
a  fragment  of  the  sixth  column. 

Column  II. 
(Many  lines  lost.) 

1.  The  dream  which  I  saw  .... 

2.  the  tops  of  the  mountain  .... 


OF  IZDUBAR.  •  255 

3.  ...  he  struck  .... 

4.  he  struck  when  thy  royal  raiment  .... 

5.  he  begat  also  in  ...  . 

6.  He  recounted  to  his  friend  Ilea-bani  the  dream 

7.  My  friend,  the  good  omen  of  the  dream  .... 

8.  the  dream  was  deceptive  .... 

9.  My  friend,  the  mountain  which  thou  didst  see 

10.  when  I  captured  Khumbaba  we  ...  . 

11.  .    .  .  of  his  helpers  Nitakh-garri  .... 

12.  at  the  time  of  dawn  .... 

13.  For  twenty  kaspu  they  journeyed  a  statue 

14.  at  thirty  kaspu  they  fixed 

15.  in  the  presence  of  Samas  they  dug  out  a  pit  (  ?) 

IG.  Izdubar  ascended  also  over  .... 

17.  by  the  side  of  his  house  he  crossed  over  .... 

18.  ...  he  brought  the  dream  .... 

19.  he  made  it  and  the  jrod  .... 

Column  III. 

1.  .  .  .he  brought  the  dream  .... 

2.  he  made  it  and  the  god  .... 

3.  .  .  .  turban?  .     .   . 

4.  he  cast  him  down  and  .... 

5.  the  mountain  like  corn  of  the  field  .... 

6.  Izdubar  at  the  destruction  (?)  set  up 

7.  Anatu  the  troubler  of  men  upon  him  struck, 


256  ILLNESS   AND    WANDERINGS 

8.  and  in  the  struggle  his  going  he  stayed. 

9.  He  spake  and  said  to  his  friend : 

10.  My  friend  thou  dost  not  ask  me  why  I  am 
naked, 

1 1.  thou  dost  not  inquire  of  me  why  I  am  spoiled, 

12.  because  the  god  passed  over,  wherefore  my 
limbs  are  hot. 

13.  My  friend  I  saw  a  third  dream ; 

14.  that  dream  which  I  saw  entirely  disappeared. 

15.  They  prayed ;  the  god  thunders  on  the  ground. 

16.  He  burnt  up  the  exit  of  the  darkness ; 

17.  the  lightning  struck;  a  fire  was  kindled; 

18 they  took  away;  it  rained  death. 

19.  The  glow  also  (disappeared),  the  fire  sank, 
20 they  struck;  it  turned  to  a  palm  tree, 

21.  in  the  desert  also  thy  lord  took  (his)  path  (?). 

22.  And  Hea-bani  his  dream  considered;  he  said 
to  Izdubar: 

23 Saraas  thy  lord,  the  creator  .... 

The  fourth  and  fifth  columns  of  this  tablet  are 
lost.  This  part  of  the  legend  appears  to  refer  to  the 
illness  of  Izdubar. 

Column  VI. 

1.  My  friend  .  .  .  the  dream  which  is  not  .  .  . 

2.  the  day  he  dreamed  the  dream,  the  end  .  .  . 

3.  Hea-bani  lay  down  also  one  day  .  .  . 

4.  which  Hea-bani  on  (his)  bed  .  .  . 

5.  the  third  day  and  the  fourth  day  which  .  .  . 


OF  IZDUBAB.  257 

6.  the  fifth,  and  sixth,  and  seventh  (days)   .  .  . 

7.  the  eighth  (and  ninth,  and  tenth  days)  .... 

8.  when  Ilca-bani  was  sick  .  .  . 

9.  the  eleventh  and  twelfth  (days)  .  .  , 

10.  Ilea-bani  on  (his)  bed  .  .  . 

11.  Izdubar  read  also  .  .  . 

12.  Did  my  friend  defend  me  .  .  . 

13.  whenever  in  the  midst  of  ficfht  .  .  . 

14.  I  turn  (?)  to  battle  and  .  .  . 

15.  my  friend  who  in  battle  .  .  . 

16.  I  in 

It  must  here  be  noted  that  Mr.  Smith's  orrounds  for 
making  this  the  eighth  tablet  were  extremely  doubtful, 
and  it  is  possible  that  the  fragments  are  of  different 
tablets ;  but  they  fill  up  an  evident  blank  in  the  story 
here,  and  they  are  consequently  inserted  pending  fur- 
ther discoveries  as  to  their  true  position. 

In  the  first  column  Hea-bani  appears  to  be  address- 
ing certain  trees,  and  they  are  supposed  to  have  the 
power  of  hearing  and  answering  him.  Ilea-bani 
praises  one  tree  and  sneers  at  another,  but  from  the 
mutilation  of  the  text  it  does  not  appear  why  he  acts 
so.  We  may  conjecture  he  was  seeking  a  charm  to  open 
a  door  he  mentions,  and  that  according  to  the  story 
this  charm  was  known  to  the  trees.  The  fragment  of 
the  sixth  column  shows  Ilea-bani  unable  to  interpret 
a  dream,  while  Izdubar  asks  his  friend  to  fight. 

After  this  happened  the  violent  death  of  Ilea-bani, 
which  added  to  the  misfortunes  of  Izdubar  ;  but  no 
fragment  of  this  part  of  the  story  is  preserved. 


258  ILLNESS    AND    WANDERINGS 

Tablet  IX. 

This  tablet  is  in  a  somewhat  better  state  than  the 
others,  and  all  the  narrative  is  clearer  from  this  point, 
not  a  single  column  of  the  inscription  being  entirely 
lost.  The  ninth  tablet  commences  with  the  sorrow 
of  Izdubar  at  the  death  of  Hea-bani. 

Column  I. 

1.  Izdubar  over  Hea-bani  his  friend 

2.  bitterly  weeps,  and  traverses  the  desert. 

3.  I  have  no  judgment  like  Hea-bani  here ; 

4.  sickness  entered  int9  my  stomach; 

5.  death  I  feared,  and  traverse  the  desert. 

6.  To  the  majesty  of  Xisuthrus,  son  of  Ubara-tutu, 

7.  the  road  I  am  taking,-  and  quickly  I  go ; 

8.  to  the  lowlands  of  the  mountains  I  take  (my 
way)  at  night. 

9 a  (dream)  I  saw,  and  I  feared. 

10.  I  (bow)  on  my  face,  to  Sin  (the  moon  god)  I 
pray; 

11.  and  into  the  presence  of  the  gods  came  my 
supplication; 

12.  Grant  thou  (health)  to  me,  even  unto  me ! 
13 dream. 

14.  (Through)  the  dream  (sent  by)  Sin  (my)  life 
had  been  gladdened. 

15.  Precious  stones  (?)...  to  his  hand. 

16.  He  gulled  out his  girdle 

17.  like  a  .  .  .  their  ...  he  struck 

18.  he  struck  ....  he  smote,  he  broke 


OF  IZnunAB.  259 

19.  find  ....  they  rejoiced,  and 

20.  he  threw  (?).... 

21.  he  removed  .... 

22.  the  former  name  .... 

23.  the  new  name  .... 

(About  eight  lines  lost  here.) 
The  second  column  shows  Izdubar  in  some  fabulous 
region,  whither  he  has  wandered  in  search  of  Xisu- 
thrus.  Here  he  sees  composite  monsters  with  their  feet 
resting  in  Hades  and  their  heads  reaching  heaven. 
These  beings  are  supposed  to  guide  and  direct  the 
sun  at  its  rising  and  setting.  This  passage  is  as 
follows : — 


CoLmiN  II. 

1.  Of  the  mountains  hearing  him  as  many  as  ... . 

2.  To  the  mountain  of  Masu  in  his  course  .... 

3.  who  all  day  long  guard  the  rising  (sun). 

4.  Their  crown  was  at  the  lattice  of  heaven, 

5.  below  Hades  was  their  footing. 

6.  Scorpion-men  guard  its  gate, 

7.  burning  with  terribleness,  and  their  appearance 
was  death, 

8.  the   greatness   of  their  bulk  overthrows   the 
torests. 

9.  At  the  rising  of  the  sun  and  the  setting  of  the 
sun,  they  guard  the  sun,  and 

10.  Izdubar  saw  them  and  fear  and  terror  seized 
his  face. 


260  ILLNESS  AND    WANDERINGS 

11.  He  took  his  counsel  and  approached  before 
them. 

12.  The  scorpion-man  of  his  female  asked: 

13.  Who  has  gone  to  us  with  his  body  the  flesh  of 
the  gods? 

14.  To  the  scorpion-man  his  female  answered: 

15.  His  going  (is)  that  of  a  god,  but  his  feeble  gait 
(is)  that  of  a  man. 

16.  The  scorpion-man  of  the  hero  asked, 

17 of  the  gods  the  word  he  recounts: 

18 distant  road 

19 up  to  the  presence 

20 of  which  the  passage  is  difficult. 

21 thy  ....  thou  puttest  on. 

22 mountains  situated. 

23 thou  puttest  on. 

The  rest  of  this  column  is  lost.  In  it  Izdubar 
converses  with  the  monsters,  and  where  the  third 
column  begins  he  is  telling  them  his  purpose  of  seek- 
ing Xisuthrus. 

Column  III. 

(1  and  2  lost.) 

3.  He  Xisuthrus  my  father 

4.  who  has  been  established  also  in  the  assembly 
(of  the  gods) 

5.  death  and  life  [are  known  to  him]. 

6.  The    scorpion-man    opened   his  mouth    (and 
spake); 

7.  they  say  to  Izdubar : 


OF    IZBUBAB.  261 

8.  Izdubar  was  not  .... 

9.  of  the  mountain  .... 

10.  for  twelve  kaspu  (84  miles)  [is  the  journey]  ; 

11.  on  the  boundary  of  the  field  did  he  carry  him- 
self, and  (there  is)  no  light. 

12.  To  the  rising  sun  .... 

13.  to  the  setting  sun  .... 

14.  to  the  setting  sun  .... 

15.  they  descended  .... 

In  this  mutilated  passage,  the  monster  describes 
the  journey  to  be  taken  by  Izdubar  ;  there  are  now 
many  lines  wanting,  until  we  come  to  the  fourth 
column. 

Column  IV. 

1.  In  (liis)  sickness  .... 

2.  in  difficulty  and  .... 

3.  in  lamentation  and  ...  . 

4.  again  thou  .... 

5.  the  scorpion-man  .... 

6.  (said)  to  Izdubar  .... 

7.  Go  Izdubar  .... 

8.  the  mountains  of  Mas  .... 

9.  the  mountains,  the  path  (of  the  Sun)  .  .   .  • 

10.  may  the  women  .... 

11.  the  great  gate  of  the  land  .... 

12.  Izdubar  .... 

13.  for  a  memorial  .... 

14.  the  road  of  the  sun  .... 

15.  1  kaspu  (he  went)  .... 


2G2  ILLNESS  AND    WANDEEING8 

16.  on  the  boundary  of  the  field  .... 

17.  he  was  not  able  (to  look  behind  him). 

18.  2  kaspu  (he  went)  .... 

This  is  the  bottom  of  the  fourth  column  ;  there  are 
five  lines  lost  at  the  top  of  the  fifth  column,  and  then 
the  narrative  reopens  j  the  text  is,  however,  muti- 
lated and  doubtful. 


Column  V. 

6.  4  (kaspu  he  went)  .... 

7.  on  the  boundary  (of  the  field)  .... 

8.  he  was  not  able  (to  look  behind  him). 

9.  5  kaspu  (he  went)  .... 

10.  on  the  boundary  of  the  field  .... 

11.  he  was  not  able  (to  look  behind  him). 

12.  6  kaspu  he  went  .... 

13.  on  the  boundary  of  the  field  did  he  carry  him- 
self (and  there  is  no  light). 

14.  He  was  not  able  (to  look  behind  him). 

15.  7  kaspu  (he  went)  .... 

16.  on  the  boundary  of  the  field  was  it  situated  and 
not  .... 

17.  he  was  not  able  to  look  behind  him. 

18.  8  kaspu  like  a  ....  he  mounts  up; 

19.  on  the  boundary  of  the  field  (did  he  carry  him- 
self and)  there  is  no  light. 

20.  He  was  not  able  to  look  behind  him. 

21.  9  kaspu  he  went  ....  to  the  north 
22 his  face 


OF  IZDUnJR. 


2G3 


23.  (on  the  bouiulary  of  the  field  did  he  carry  him- 
Bclf  and)  there  is  no  light; 

24.  (he  was  not  abh')  to  look  behind  him. 

25.  (10  kaspvi  he  went)  ....  him 


2G. 


a  meeting 


27 4  kaspu 

28 from  the  shadow  of  the  sun 

29.  .  .  .  ,  sight  was  established 

30.  to   the   forest   of  the   trees    of   the   gods    in 
appearance  it  was  equal. 


IZDUBAR  AMONG  TllE  TRbES  OF  THE   GoUS  (?)  FROM   A   BaBTLONIAH 
CILIKDER  FOUND  IN  Cll'RUS  BY  GeN.  D1  CeSNOLA- 


31.  Emeralds  it  carried  as  its  fruit, 

32.  the  branch  refuses  not  to  support  a  canopy. 

33.  Crystals  they  carry  as  shoots  (?) 

34.  fruit  they  caiTy,  and  to  the  sight  it  is  glisten- 
ing. 

Some  of  the  words  in  this  fragment  are  obscure, 
but  the  general  meaning  is  clear.  In  the  next 
column  the  wanderings  of  Izdubar  are  continued, 
and  he  comes  to  a  country  near  the  sea.  Fragments 
of  several  Hnes  of  this  column  are  preserved,  but  too 
mutilated  to  translate  with  certainty.  The  frag- 
ments are : — 


264  ILLNESS  AND    WANDERINGS 

Column  VI. 
(About  six  lines  lost.) 

1.  tlie  pine  tree  .... 

2.  its  nest  of  stone  .... 

3.  not  sweeping  away  the  sea  ....  jet  stones 

4.  like  the  tree  of  Elam  and  the  tree  of  the  prince 
....  emeralds 

5.  a  locust  .... 

6.  jet  stone,  ka  stone  ....  the  goddess  Istar 

7.  like  bronze  and  ....  he  carried 

8.  like  ....  obstacles 

9.  which  ....  the  sea 

10.  it  has,  and  ....  may  he  raise 

11.  Izdubar  [saw  this]  in  his  travelling, 

12.  on  this  sea  he  carried  .... 

13.  Colophon.  The  women  Siduri  and  Sabitu 
(who  on  the  shore)  of  the  sea  dwelt. 

14 tablet  of  the  series:     "When  the  hero 

Izdubar  saw  the  fountain." 

This  tablet  brings  Izdubar  to  the  region  of  the 
sea-coast,  but  his  way  is  then  barred  by  two  women, 
one  named  Siduri  and  the  other  Sabitu.  His  further 
adventures  are  given  on  the  tenth  tablet,  which 
opens : 

Tablet  X. 

1.  Siduri  and  Sabitu  (who  in  the  land  beside  the 
sea) 


OF  IZDUBAR.  265 

2.  dwelt  and  .... 

3.  it  was  the  moon,  it  was  the  moon  .... 

4.  a  covering  of  fire  (?)  ye  acconii)lish. 

5.  Izdubar  a})proached  and  .... 

6.  the  ulcer  covering  (his)  skin 

7.  he  had  the  brand  of  the  gods  on  (liis)  .... 

8.  there  is  shame  of  face  on  ...  . 

9.  to  go  on  the  distant  path  his  face  (was  set). 

10.  Sabitu  afar  off  pondered, 

11.  she  counselled  to  her  heart  (this)  plan. 

12.  Within  herself  also  she  (considered) : 

13.  What  is  this  message  .... 

14.  May  no  one  come  straight  in  (his  path). 

15.  When  Sabitu  saw  him  she  entered  (her  gate); 

16.  her  gate  she  entered  and  entered  her  .... 

17.  And  he  Izdubar  had  ears  to  (hear  her); 

18.  he  had  struck  his  hands  and  made  .... 


19.  Izdubar  to  her  also  even  said  (to  Sabitu :) 

20.  Sabitu  what  didst  thou  see  (that) 

21.  thy  gate  thou  barrest  .... 

22.  I  force  the  door  .... 

The  rest  of  this  column  is  lost,  but  it  must  have 
described  the  meeting  of  Izdubar  with  a  boatman 
named  Ur-IIea  or  Lig-Hea,  called  Nes-IIea  "the 
lion  "  or  "  dog  of  Ilea  "  in  Assyrian.  In  the  second 
column  they  commence  a  journey  by  water  together 
in  a  boat.  But  little  of  this  column  is  preserved; 
two  fragments  only  arc  given  here. 


266  ILLNESS  AND    WANDERINGS 

Column  II. 

1 he  tlie  word  of  his  friend  .... 

2 the  word  of  Hea-bani  .... 

3 I  traverse  (the  desert). 

4 (in)  the  dust  he  had  .... 

5.  (the  friend  whom  I  have  loved  declared) 
lovingly;  Hea-bani  the  friend  whom  I  have  loved 
made  .... 

6.  (I  am  not  as  he)  and  would  we  had  never 
gone  up  ...  . 

7.  (I  did  not  make)  the  fortress  of  ...  , 

8.  (Izdubar  to)  her  also  speaks,  even  to  Sabit : 

9.  (Again)  0  Sabit  what  is  the  way  to  Xisuthrus? 

10.  Explain  the  tokens  of  it  to  me;  yea,  explain 
the  tokens  of  it  to  me. 

11.  If  it  be  suitable  the  sea  let  me  cross, 

12.  if  it  be  not  suitable  the  desert  let  me  traverse. 

13.  Sabit  to  him  also  speaks,  even  to  Izdubar: 

14.  There  was  no  crossing  (of  the  sea),  0  Izdubar, 
at  any  time, 

15.  and  no  one  from  remote  times  onwards  has 
crossed  the  sea. 

16.  From  crossing  the  sea  Samas  the  hero  I  the 
mother  prevented;  (yet)  Samas  crossed,  whoever 

17.  his  mouth  the  passage  ....  its  road, 

18.  and  the  well  of  the  waters  of  death  which 
extend  before  it 


OF  IZDUBAB.  207 

19.  I  approach,  aiul,  Izdubar,  thou   Grossest  the 
sea. 

20.  When  thou  hast  come  round  to  tlie  waters  of 
death,  thou  contrivest  how 

21.  for  Izdubar  there  is  Ur-Hea  the  boatman  of 
Xisuthrus. 

22.  Precious  stones  with  him  in  the  midst  of  the 
forest  .... 

23 may  they  see  thy  face. 

24 and  to  cross  with  him  if  it  is  not  suit- 
able hasten  behind  him 

25 upon  hearing  this, 

26 an  axe  in  the  hand.  ^ 

27 to  their  well  he  returns. 

28,  29,  30 

31 Izdubar 

32 and  his  lower  part 

33 the  ship 

34 (the  waters)  of  death 

35 wide 

36 the  field 

37 to  the  river 

38 ■  ship 

39 the  well 

40 the  boatman 

41 he  descended 

42 to  thee 

Here  there  are  many  lines  lost,  then  recommencing 
the  story  proceeds  on  the  third  column. 


2G8  ILLNESS  AND   WANDERINGS 

Column  III. 

1.  my  friend  whom  I  have  loved  made  .... 

2.  I  am  not  as  he  and  would  we  had  never  gone 
up  ...  . 

3.  Izdubar  to  him  also  speaks,  even  to  Ur-Hea ; 

4.  Again,  Ur-Hea,  what  (is  the  way  to  Xisuthrus?) 

5.  Avhat  are  its  signs  explain  to  me;  yea,  explain 
(to  me  its  signs). 

6.  If  it  be  suitable  the  sea  let  me  cross ;  if  it  be 
not  suitable  the  desert  let  me  traverse. 

7.  Ur-Hea  to  him  also  speaks,  even  to  (Izdubar) : 

8.  Thy  hand,  Izdubar,  it  prevents  .... 

9.  thouhidest  among  the  precious  stones  thou  .  .  . 

10.  the  precious   stones  (are)  a  hiding-place  [or 
canopy]  and  they  are  not    .  .  . 

11.  Take,  Izdubar,  an  axe  in  (thy  hands)  .... 

12.  go  down  to  the  forest  and  a  clearing  of  five  gar 
(make). 

13.  Bury  and  make  a  tumulus;  carry  .... 

14.  Izdubar  on  his  hearing  this, 

15.  took  the  axe  in  his  hand  .... 

1 6.  he  went  down  to  the  forest  and  a  clearinof  of  five 
gar  (made) : 

17.  he  buried  and  made  a  tumulus ;  he  carried  .... 

18.  Izdubar  and  Ur-Hea  rode  (in  the  ship); 

19.  the  ship  the  waves  took  and  they  .... 


OF  IZDUBAB.  269 

20.  a  jonrTK'y  of  one  month  and  fifteen  days.     On 
the  third  day  in  their  course 

21.  Ur-IIea  also  reached  the  Avaters  of  death. .  .  .  . 

Column   IV. 

.  1.  Ur-IIea  to  him  also  speaks,  even  to  Izdubar  : 

2.  The  ta])lets  0  Izdubar  .... 

3.  The  waters  of  death  smite  ;  never  mayest  tliou 
enter  the  dome  of  the  house  (of  the  abyss). 

4.  The  second  time,  the  third  time,  and  the  fourth 
time  go,  0  Izdubar  .... 

5.  the  fifth,  sixth,  and  seventh  time  go,  0  Izdubar 

6.  the  eighth,  ninth,  and  teMilli  time  go,  0  Izdubar 

7.  the  eleventh  and  twelfth  time  go,  0  Izdubar 

8.  on  the  one  hundred  and  twentieth  time  Izdu 
bar  finished  .... 

9.  and  he  struck  the  middle  of  it  ...  . 

1 0.  Izdubar  seized  the  * 

11.  on  his   wings  an  embankment  he  completed 

12.  Xisuthrus  over  him  afar  off  pondered, 

13.  he  counselled  (this)  plan  within  his  heart. 

14.  With  himself  also  he  considered: 

15.  Why  is  the  hiding-place  of  the  ship  .... 

16.  and  the  pilot  .... 

17.  the  man  who  went  also  is  not;  and  .... 

18.  I  ponder,  and  I  do  not  .... 


270 


ILLNESS  AND   WANDERINGS 


19.  I  ponder,  and  I  do  not  .... 

20.  I  ponder,  and  I  do  not  .... 

Here  there  is  a  blank,  the  extent  of  which  is  un- 
certain, and  where  the  narrative  recommences  it  is 
on  a  small  fragment  of  the  third  and  fourth  columns 
of  another  copy.  It  appears  that  the  lost  lines 
record  the  meeting  between  Izdubar  and  a  female 
being  named  Mu-seri-ina-namari,  or  the  "Waters  of 
dawn  at  daylight."     In  the  account  of  the  Deluge, 


Izdubar,  Composite  Figcres,  and  Ur-Hea  in  the  Boat  ; 
FROM  an  Early  Babylonian  Cylinder. 

Mu-seri-ina-namari  is  mentioned  as  bringing  the 
black  clouds  from  the  horizon  of  heaven.  It  was 
here,  beyond  the  circular  boundary  of  the  earth,  and 
on  the  shores  of  the  ocean  which  surrounded  it,  that 
Izdubar  is  now  supposed  to  be. 

It  is  curious  that,  whenever  Izdubar  speaks  to  this 
being,  the  name  Mua  is  used,  while,  whenever  Izdu- 
bar is  spoken  to,  the  full  name  ]\Iu-seri-ina-namari 
occurs.  Where  the  story  re-opens  Izdubar  is  in- 
forming Mua  of  his  first  connection  with  Hea-bani 
and  his  offers  to  him  when  he  desired  him  to  come  to 
Erech. 


OF   IZPUBAB.  271 

t 

Column  III.  (fragment). 

1.  for  my  friend  .... 

2.  free  thee  .... 

3.  weapon  .... 

4.  brighi  star  .... 

CoLUMX  IV.  (frai^mont). 

1 .  On  a  beautiful  couch  1  will  scat  thee, 

2.  I  will  cause  thee  to  sit  on  a  comfortable  seat 
on  the  left, 

3.  the  kings  of  the  earth  shall  kiss  thy  feet. 

4.  I  will  enrich  thee  and  the  men  of  Ercch  I  will 
make  silent  before  thee, 

5.  and  I  after  thee  will  take  all  ...  . 

G.  I  will  clothe  thy  body  in  raiment  and  .... 

7.  Mu-seri-ina-namari  on  hearing  this 

8.  his  fetters  loosed  .... 

The  speech  of  Mua  to  Izdubar  and  the  rest  of 
the  column  are  lost,  the  narrative  recommencing  on 
Column  y.  with  another  speech  of  Izdubar. 

Column  V.  (fragment). 

1 to  me 

2 my  ...   I  wept 

3 bitterly  I  spoke 

4 my  hand 

5 ascended  to  me 

6 to  me 

7 hvLi;na  of  the  desert 


272  ILLNESS  AND   WANDERINGS 

Column  V. 

1.  Izdubar  opened  his  mouth  and  said  to  Mu 

2.  .  .  -  .  my  presence? 
3 not  strong 

4 my  face 

5 lay  down  in  the  field, 

6 of  the    mountain,    the  hycena   of    the 

field, 

7.  Hea-bani  my  friend  ....  the  same. 

8.  No  one  else  was  with  us,   we   ascended   the 
mountain. 

9.  We  took  it  and  the  city  we  destroyed. 

10.  We    conquered    also    Klmmbaba  who  in   the 
forest  of  pine  trees  dwelt. 

11.  Again  why  did  his  fingers  lay  hold  to  slay  the 
lions  ? 

12.  Thou  wouldst  have  feared  and  thou  wouldst 
not  have  .  .  all  the  difficulty. 

13.  And  he  did  not  succeed  in  sla^'ing  the  same; 

14.  his  heart  failed,  and  he  did  not  strike  .... 
over  him  I  wept, 

15.  he  covered  also  my  friend  like  a  corpse  in  a 
grave, 

16.  like  a  lion?  he  tore?  him 

17.  like  a  lioness?  placed  ....  field 

18.  he  was  cast  down  to  the  face  of  the  earth 

19.  he  broke?  and  destroyed  his  defence?  .... 

20.  he  was  cut  off  and  given  to  pour  out?  .... 


OF  IZD  UBAB.  273 

21.  Mu-scri-ina-namari  on  hearing  this 

Here  the  record  is  a^^ain  mutilated,  but  Tzduhar 

furtlier  informs  Muawhat  he  did  in  conjunction  with 

Hea-bani.     Where  the  story  reopens  on  Cohimn  VI. 

Izdubar  relates  part  of  their  adventure  with  Khum- 

baba. 

Column  VI. 

1 taking 

2 to  thee 

3 thou  art  great 

4 all  the  account 

5 forest  of  pine  trees 

6 went  night  and  day 

7 the  extent  of  Erech  the  lofty 

8 he  approached  after  us 

9 he  opened  the  land  of  forests 

10 we  ascended 

11 in  the  midst  like  thy  mother 

12 cedar  and  pine  trees 

13 with  our  strength 

14 silent  • 

15 he  of  the  field 

16 by  her  side 

17 the  Euphrates 

Here  again  our  nan-ative  is  lost,  and  where  we 
again  meet  the  story  Izdubar  is  conversing  with 
Xisuthrus.  The  conversation  is  contained  in  the 
broken  fifth  column  of  K  3382,  first  noticed  and 
copied  by  Mr.  Pinches. 

T 


274  ILLNESS   AND    WANDEBINGS 

Column  V. 

1 Mua 

2 my  .  .  . 

3 they  are  not  like, 

4 before  me. 

5.  .  .  .  .  traversed  the  desert. 

6 the  glare  of  the  desert. 

7 the  same. 

8 the  mountain. 

9 we  destroy. 

10 (among)  the  royal  tree  (and)  the  pine 

they  dwell. 

11 lions. 

12 times  to  come. 

13 were  slain,  the  same. 

14 over  him  I  wept. 

15 burial. 

16 him. 

17 the  desert. 

18 over  me;  thou  hast  gone  round  .  .  .  . 

19 I  turned  back;  the  ship  (?)  I  ...  . 

20.  (my   friend)    whom    I    have   loved    declared 
lovingly;  Hea-bani  my  friend  (made)  .... 

21.  (I)  am  not  as  he,  and  would  we  had  never 
gone  up;  I  did  not  make  a  fortress  .... 

22-  Izdubar  to  him  also  speaks,  even  to  Xisuthrus  : 
23.  Thus  may  I  go  and  Xisuthrus  afar  off,  who 
has  conversed  with  him,  may  I  see. 


OF  IZDUBAR.  275 

24.  I  went  roiind,  I  went  tlirongh  all  countries ; 

25.  I  passed  through  difficult  lands ; 

26.  I  crossed  all  seas. 

27.  A  good  ....  they  did  not  dwell  before  me. 

28.  I  exhausted  myself  through  weakness;  with 
my  ....  the  crown  I  filled. 

29 the  house  I  did  not  reach,  and  my  cloth- 
ing was  decayed. 

30 of  a  leopard,  a  tiger,  a  raging  winged 

bull  .... 

31.  their  (lairs)  I  approached;  their  skins  I 
stripped  off  ...  . 

32 may  they  bar   its    gate ;    with  much 

bitumen  .... 

33 the  contents  .... 

34 the  sides  .... 


35.  (Xisuthrus)  to  him  speaks,  even  to  Izdubar : 

36 0  Izdubar,  sickness  .... 

37 gods  and  men  .... 

38 thy  (father)  and  thy  mother  made  .  .  .  . 

We  now  come  to  a  fragment  which  forms  the  re- 
verse of  the  tablet  already  translated,  and  recounts 
the  visit  of  Izdubar  to  the  two  women  Siduri  and 
Sabitu.     This  reads  as  follows : — 

1.  I  was  angry  (?).... 

2.  If  at  any  time  we  built  a  house,  if  ever  we 
establish  .... 

3.  If  ever  brothers  fixed  .... 


276 


ILLNESS  AND   WANDERINGS 


4.  If  ever  hatred  is  in  ...  . 

5.  If  ever  the  river  makes  a  (great)  flood. 

6.  (If  ever)  reviling  within  the  mouth  .... 

7.  the  face  that  will  bow  before  Samas  .... 

8.  from  of  old  is  not  .... 

9.  Spoiling  and  death  together  .... 

10.  of  death  the  image  they  guarded  not  .... 

11.  The  man  or  servant  on  approaching  (death), 

12.  the  spirits  of  the  earth  the  great  gods  are  they. 

13.  The  goddess  Mammetu  maker  of  fate,  to  them 
their  fate  brings, 

14.  she  has  fixed  death  and  life; 

1 5.  of  death  its  days  are  not  known. 


Composite  Figures  (Scorpion  Men);  from  an 
Assyrian  Cylinder. 

This  statement  closes  the  tenth  tablet  and  leads  to 
the  next  question  of  Izdubar  and  its  answer,  which 
includes  the  story  of  the  Flood. 

The  present  division  of  the  legends  has  its  own 
peculiar  difficulties;  in  the  first  place  it  does  not 
appear  how  Hea-bani  was  killed.  Possibly  he  fell  in 
an  attempt  to  slay  a  lion. 

The  land  of  Mas  or  desert  of  Mas  over  which 
Izdubar  travels  in  this  tablet  is  the  desert  on  the 


OF    IZDUBAR. 


■277 


west  of  the  Euphrates,  and  the  name  reminds  us  of 
the  Biblical  Mash  who  is  called  a  son  of  Aram  in 
Genesis  x.  23;  on  the  sixth  column  the  frajrments 
appear  to  refer  to  some  bird  with  magnificent 
feathers  like  precious  stones,  seen  by  Izdubar  on  his 
journey. 


Chaptee  XVI. 


THE  STOEY  OF  THE  FLOOD  AND  CONCLUSION. 


Eleventh  tablet. — The  gods. — Sin  of  the  world. — Command  to  build 
the  ark. — Its  contents. — The  building. — The  Flood. — Destruction  of 
people. — Fear  of  the  gods. — End  of  Deluge. — Nizir. — Resting  of  ark. 
— The  birds. — The  descent  from  the  ark. — The  sacrifice,  covenant, 
and  rainbow. —  Speeches  of  gods. — Translation  of  Adra-Khasis, — Cure 
of  Izdubar. — His  return. — Lament  over  Hea-bani. — Resurrection  of 
Hea-bani. — Burial  of  warrior. — Age  and  composition  of  the  Deluge 
tablet. — Comparison  with  Genesis. — Syrian  nation. — Connection  of 
legends. — Points  of  contact. — Dui-ation  of  Deluge. — Mount  of  descent. 
— Ten  generations. — Early  cities. 

HE  eleventh  tablet  of  the  Izdubar  series 
is  the  one  which  first  attracted  attention, 
and  is  certainly  the  most  important  on 
account  of  its  containing  the  story  of 
the  Flood.  This  tablet  is  the  most  perfect  in  the 
series,  scarcely  any  line  being  entirely  lost.  A  new 
fragment  of  it,  belonging  to  another  edition  of  the 
story,  has  been  recently  brought  to  the  museum  by 
Mr.  Hormuzd  Rassam. 


STORY  OF  FLOOD  AND    CONCLUSION.      279 

Tablet    XI. 
Column  I. 

1.  (Izdubar)  to  him  also  speaks  even  to  Xisuthrus 
afar  off: 

2.  0  Xisuthrus, 

3.  (why)  dost  thou  not  again  (to  me)  as  I   (to 

thee)? 

4.  (why)  dost  thou  not  again  (to  me)  as  I  (to 

thee)? 

5 my  heart  to  make  war 

G I  come  up  after  thee, 

7.  when  thou  -didst  take,  and  in  the  assembly  of 
the  gods  didst  obtain  life. 

8.  Xisuthrus  to  him  also  speaks,  even  to  Izdubar : 

9.  Let  me  reveal  to  thee  (Izdubar)  the  story  of 
my  preservation, 

10.  and  the  judgment  of  the  gods  let  me  relate  to 

thee. 

11.  The  city  Surippak  the  city  which  thou  knowest 
on  the  Euphrates  is  placed, 

12.  that  city  is  ancient  and  the  gods  are  within  it. 

13.  To  make  a  deluge  [or  whh'hvind]  the  great  gods 
Lave  brought  their  heart ; 

14.  even  he  their  father,  Ann, 

15.  their  king,  the  warrior  Bel, 

16.  their  throne-bearer,  Ninip, 

17.  their  minister,  the  lord  of  Hades,  Nin-si-kha 
(wife  of)  Hea  with  them  sat,  and 

18.  their  will  he  {i.e.  Hea)  repeated :  to  his  minister 


280  THE    STOBY    OF    THE    FLOOD 

the  minister  of  the  city  of  Kis,  he  declared  what  he 
had  (in  mind)  ;  ^ 

19.  his  minister  heard  and  proclaimed  attentively: 

20.  Man  of  Surippak,  son  of  Ubara-tutu, 

21.  build  a  house,  make  a  ship  to  preserve  the  sleep 
of  plants  (and)  living  beings ; 

22.  store  the  seed  and  vivify  life, 

23.  cause  also  the  seed  of  life  of  every  kind  to  go 
up  into  the  midst  of  the  ship. 

24.  The  ship  which  thou  shalt  make, 

25.  600  cubits  (shall  be)  its  measure  in  length, 

26.  60  cubits  the  amount  of  its  breadth  and  its 
height. 

27.  .   .  .  and  on  the  deep  cover  it,  even  it,  with  a 
roof. 

28.  I  understood  and  say  to  Hea  my  lord: 

29.  The  building  of  the  ship  which  thou  commandest 
thus, 

30 I  shall  have  made, 

31 the  sons  of  the  host  and  the  old  men. 

32.  (Hea  opened  his  mouth  and)  speaks  and  says 
to  me  his  servant : 

33 thou  shalt  say  unto  them, 

34 he  has  rejected  me  and 

35 it  is  upon  me 

36 like  caves  .... 

37.  .  .  .  may  I  judge  above  and  below  .... 

38.  .  .  .  close  the  ship  .  .  . 

'  This  last  sentence  is  found  only  in  the  fragment  discovered  bj  Mr. 
Rassaai. 


AND    CONCLUSION.  281 

30.  .  .  .  at  the  season  which  I  will  make  known  to 

you, 

40.  into  it  enter  and  the  door  of  the  ship  turn. 

41.  Into  the  midst  of  it  thy  grain,  thy  furniture, 
thy  goods, 

42.  thy  wealth,  thy  woman  slaves,  thy  handmaids, 
and  the  sons  of  the  host, 

43.  (the  beasts)  of  the  field,  the  wild  animals  of  the 
field,  as  many  as  I  would  protect, 

44.  I  will  send  to  thee,  and  thy  door  shall  guard 
(them). 

45.  Adrakhasis '  his  mouth  opened  and  speaks,  and 

46.  says  to  Hea  his  lord: 

47.  No  one  a  ship  has  made  .  .  . 

48.  in  the  lower  part  of  the  ship  has  shut  up  .... 
49 and  may  I  see  the  ship  .... 

50 in  the  lower  part  of  the  ship  .... 

51.  the  building  of  the  ship  which  thou  command- 
est  me  (thus), 

52.  which  in  ...  . 

CoLxnwN  II. 

1.  strong  .... 

2.  on  the  fifth  day  ....  it  rose. 

3.  In  its  circuit  14  in  all  (were)  its  girders, 

4.  14  in  all  it  contained  .  .  .  above  it 

5.  I  placed  its  roof;  it  ....  I  enclosed  it. 

*  Or:   He  then  intelligently. 


282  THE   STOBY  OF   THE  FLOOD 

6.  I  rode  in  it  the  sixth  time ;  I  divided  its  pas- 
sages the  seventh  time ; 

7.  its  interior  I  divided  the  eighth  time. 

8.  Leaks  for  the  waters  within  it  I  cut  off. 

9.  I  saw  the  rents  and  the  wanting  parts  I  added. 

10.  3  ^  sari  of  bitumen  I  poured  over  the  outside. 

11.  3  ^  sari  of  bitumen  I  poured  over  the  inside. 

12.  3  sari  of  men  carrying  baskets,  who  carried  on 
their  heads  food. 

13.  I  added  a  saros  of  food  which  the  people  should 
cat  J 

14.  two  sari  of  food  the  boatmen  shared. 

15.  To  ....  I  sacrificed  oxen 

16.  I  (established) each  day 

17.  I  (established) beer,  food,  and  wine ; 

18.  (I  collected  them)  like  the  waters  of  a  river, 
and 

19.  (I  collected)  like  the  dust  of  the  earth,  and 

20.  (in  the  ship)  the  food  with  my  hand  I  placed. 

21.  (Through  the  help  of)  Samas  the  seaworthiness 
of  the  ship  was  accomplished. 

22 they  were  strong  and 

23.  the   tackling  of  the  ship  I   caused  to  bring 
above  and  below. 

24 they  went  in  two- thirds  of  it. 

25.  All  I  possessed  I  collected  it,  all  I  possessed 
I  collected  it  in  silver, 

26.  all  I  possessed  I  collected  it  in  gold, 

^  The  fragment  brought  to  England  by  Mr.  Eassam  reads  6. 


AND    CONCLUSION.  283 

27.  all  I  possessed  I  collected  it  in  the  seed  of 
life  of  all  kinds. 

28.  I  caused  everything  to  go  up  into  the  ship,  my 
slaves  and  my  handmaids, 

29.  the  beast  of  the  field,  the  wild  animal  of  the 
field,  the  sons  of  the  people  all  of  them,  I  caused  to 
go  up. 

30.  The  season  Samas  fixed  and 

31.  he  spake  saying  :  In  the  night  I  will  cause  it 
to  rain  from  heaven  heavily, 

32.  enter  into  the  midst  of  the  ship  and  shut  thy 
door. 

33.  That  season  came  round  (of  which) 

34.  he  spake  saying:  In  the  night  I  will  cause  it 
to  rain  from  heaven  heavily. 

35.  Of  the  day  I  reached  its  evening, 

36.  the  day  of  watching  fear  I  had. 

37.  I  entered  into  the  midst  of  the  ship  and  shut 
my  door. 

38.  On  closing  the  ship  to  Buzur-sadi-rabi  the 
boatman 

39.  the  habitation  I  gave  with  its  goods. 

40.  Mu-seri-ina-namari 

41.  arose,  from  the  horizon  of  heaven  a  black 
cloud. 

42.  Rimmon  in  the  midst  of  it  thundered,  and 

43.  Nebo  and  the  Wind-god  went  in  front, 

44.  the  throne-bearers  went  over  the  mountain 
and  plain, 


284       THE   STOBY  OF   TEE   FLOOD 

45.  Nergal  the  miglity  removes  the  wicked, 

46.  Ninip  goes  in  front,  he  casts  down, 

47.  the  spirits  of  earth  carried  destruction, 

48.  in  their  terror  they  shake  the  earth ; 

49.  of  Rimmon  his  flood  reached  to  heaven. 

50.  The  darkened  (earth  to,a  waste)  was  turned, 

Column  III. 

1.  the    surface    of    the    earth    like  ....  they 
covered, 

2.  (it  destroyed  all)  living  beings  from  the  face  of 
the  earth; 

3.  the  raging  (deluge)  over  the  people,  reached  to 
heaven. 

4.  Brother  saw  not  his  brother,  men  did  not  know 
one  another.     In  heaven 

5.  the  gods  feared  the  whirlwind  and 

6.  sought  a  refuge ;  they  ascended  to  the  heaven 
of  Anu. 

7.  The  gods  like  dogs  were  fixed,  in  a  heap  did 
they  lie  down. 

8.  Spake  Istar  like  a  child, 

9.  the  great  goddess  uttered  her  speech: 

10.  All  to  clay  are  turned  and 

11.  that  which  I  in  the  presence  of  the  gods  pro- 
phesied (even  evil  has  happened). 

12.  As  I  prophesied  in  the  presence  of  the  gods 
evil, 

13.  to  evil  (were  devoted)  all  my  people,  the  trouble 
I  prophesied  thus: 


AXD   CONCLUSION.  285 

14.  I  the  mother  have  begotten  ray  people  and 

15.  like  the  young  of  the  fishes  they  fill  the  sea. 
And 

16.  the  gods  because  of  the  spirits  of  earth  are 
weeping  with  me. 

17.  The  gods  on  seats  are  seated  in  lamentation, 

18.  covered  were  their  lips  for  the  coming  evU. 

19.  Six  days  and  nights 

20.  passed,   the  wind,   the  whirlwind,    (and)    the 
storm,  overwhelmed. 

21.  On  the  seventh  day  at  its  approach  the  rain 
was  stayed,  the  raging  whirl wmd 

22.  which  had  smitten  like  an  earthquake, 

23.  was  quieted.     The  sea  began  to  dry,  and  the 
wind  and  deluge  ended. 

24.  I  watched  the  sea  making  a  noise, 

25.  and  the  whole  of  mankind  was  turned  to  clay, 

26.  like  reeds  the  corpses  floated. 

27.  I   opened  the  window,  and   the  light  smote 
upon  the  fortress  of  my  nostrils. 

28.  I  was  grieved  and  sat  down ;  I  weep, 

29.  over  the  fortress  of  my  nostrils  went  my  tears. 

30.  I  watched  the  regions  at  the  boundary  of  the  sea, 

31.  towards  all  the  twelve  points  of  the  compass 
(there  was)  no  land. 

32.  In  the  country  of  Nizir  rested  the  ship; 

33.  the  mountain  of  Nizir  stopped  the  ship,  and 
to  pass  over  it  it  was  not  able. 

34.  The  fii'st  day,  the  second  day,  the  mountain 
of  Nizir  stopped  the  ship. 


286  THE   STOUY  OF   TEE   FLOOD 

35.  The  third  day,  the  fourth  day,  the  mountain 
of  Nizir  stopped  the  ship. 

36.  The  fifth  day,  the  sixth  day,  the  mountain  of 
Nizir  stopped  the  ship. 

37.  On  the  seventh  day  at  its  approach 

38.  I  sent  forth  a  dove  and  it  left.  The  dove 
went,  it  returned,  and 

39.  a  resting-place  it  did  not  find,  and  it  came 
back. 

40.  I  sent  forth  a  swallow  and  it  left.  The  swallow 
went,  it  returned,  and 

41.  a  resting-place  it  did  not  find,  and  it  came 
back. 

42.  I  sent  forth  a  raven  and  it  left. 

43.  The  raven  went,  and  the  carrion  on  the  water 
it  saw,  and 

44.  it  did  eat,  it  swam,  and  turned  away,  it  did 
not  come  back. 

45.  I  sent  (the  animals)  forth  to  the  four  winds,  I 
sacrificed  a  sacrifice, 

46.  I  built  an  altar  on  the  peak^  of  the  mountain, 

47.  by  sevens  vessels  I  placed, 

48.  at  the  bottom  of  them  I  spread  reeds,  pines, 
and  juniper. 

49.  The  gods  smelt  the  savour,  the  gods  smelt 
the  good  savour ; 

^  The  word  used  here  is  zlggurrat,  which  is  employed  to  denote  the 
towers  attached  to  Babylonian  temples.  These  towers  were  commonly 
used  as  observatories. 


AND   CONCLUSION.  287 

50.  the  gods  like  flics  over  the  sacrificer  gathered. 

51.  From    afar    also    the    great   goddess   at    her 
approach 

52.  lifted  up  the  mighty  arches  (i.e.  the  rainbow) 
which  Anil  hoed  created  as  his  glory. 

53.  The  crystal  of  those  gods  before  me  {i.e.  the 
rainbow)  never  may  I  forget ; 

Column  IV. 

1.  those  days  I  devised  with  longing  that  I  might 
never  forget. 

2.  '  May  the  gods  come  to  my  altar, 

3.  may  Bel  never  come  to  my  altar, 

4.  for  he  did  not  consider  and  had  made  a  whirl- 
wind, 

5.  and  my  people  he  consigned  to  the  abyss.' 

6.  From  afar  also  Bel  at  his  approach 

7.  saw,  the  ship  he  stopped;    Bel  was  filled  with 
anger  against  the  gods  and  the  spirits  of  heaven  : 

8.  'Let  no  one  come  out  alive,  never  may  a  man 
live  in  the  abyss.' 

9.  Ninip  his  mouth  opened,  and  spake ;  he  says  to 
the  warrior  Bel: 

10.  '  Who  is  it  except   Ilea  that  forms  a  resolu- 
tion? 

11.  and  Hea  knows  and  all  things  he  .  .  .  ' 

12.  IIe(i  his  mouth  opened  and  spake,  he  says  to 
the  warrior  Bel : 

13.  '  Thou  messenger  of  the  gods,  warrior. 


288      THE  STOBY  OF   THE  FLOOD 

14.  as  thou  didst  not  consider  a  delnge  thou 
madest. 

15.  The  doer  of  sin  bore  his  sin,  the  blasphemer 
bore  his  blasphemy. 

16.  Never  may  the  just  prince  be  cut  oJ0P,  never  may 
the  faithful  (be  destroyed). 

17.  Instead  of  thy  making  a  deluge,  may  lions 
come  and  men  be  diminished; 

18.  instead  of  thy  making  a  deluge,  may  hysenas 
come  and  men  be  diminished ; 

19.  instead  of  thy  making  a  deluge,  may  a  famine 
happen  and  the  country  be  (destroyed) ; 

20.  instead  of  thy  making  a  deluge,  may  pestilence 
come  and  men  be  destroyed. 

21.  I  did  not  reveal  the  judgment  of  the  gods. 

22.  To  Adrahasis  (Xisuthrus)  a  dream  I  sent,  and 
the  judgment  of  the  gods  he  heard.' 

23.  Again  also  Bel  considers,  (literally,  again  con- 
sideration was  considered) ;  he  approaches  the  midst 
of  the  ship. 

24.  He  took  my  hand  and  caused  me  to  ascend  up, 

25.  he  caused  (me)  to  ascend ;  he  united  my  wife 
to  my  side ; 

26.  he  turned  unto  us  and  fixes  himself  in  covenant 
with  us;  he  approaches  us  : 

27.  '  Formerly  Adrakhasis  (was)  mortal,  but 

28.  again  also  Adrakhasis  and  his  wife  to  live  as 
gods  are  taken  away,  and 

29.  Adrakhasis  also  dwells  in  a  remote  place  at  the 
mouth  of  the  rivers.' 


AND   CONCLUSION.  289 

30.  They  took  me,  and  in  a  remote    place  at  the 
mouth  of  the  rivers  they  caused  me  to  dwell. 

31.  Again  also  as  for  thee  whomsoever  the  gods 
have  chosen  also, 

32.  for  the  health  which  thou  seekest  and  askest, 

33.  the  bulwarks  shall  be  mounted  six  days  and 
seven  nights, 

34.  like  one  who  sits  in  the  vicinity  of  his  nest, 

35.  a  way  like  a  storm  shall  be  laid  upon  him. 

36.  Adrakhasis   to    her   also    says,   even    to    his 
wife : 

37.  I  announce    that   the    chief  who   has   sought 
health 

38.  the  way  like  a  storm  shall  be  laid  upon  him. 

39.  His  wife  to  him  also  says  even  to  Adrakhasis 
afar  off: 

40.  Turn  him,  and  let  the  man  be  sent  away ; 

41.  by  the  road  that  he  came  may  he  return  in 
peace, 

42.  thro'  the.gi'eat  gate  going  forth  let  him  return 
to  his  country. 

43.  Adrakhasis    to    her    also   says,    even   to    his 
wife : 

44.  The  pain  of  the  man  pains  thee, 

45.  mount  the  bulwarks;  his  baldness  place  on  his 
head. 

46.  And  the  day  when  he  had  mounted  the  side  of 
the  ship, 

47.  she  mounted,  his  baldness  she  placed  on  his 
head. 

u 


290  TRB  8T0BY  OF  TEE  FLOOD 

48.  And  the  day  when  he  had  mounted  the  side  of 
the  ship, 

49.  first  the  sabusat  of  his  baldness,  , 

50.  second  the  mussukat^  third  the  radbat,  fourth 
she  opened  his  zikaman, 

51.  fifth  the  sibu  she  placed,  sixth  the  bassat^ 

Column  V. 

1.  seventh  in  the  outlet  she  turned  him  and  let 
the  man  go  free. 


2.  Izdubar  to  him  also  says  even  to  Xisuthrus 
afar  ofi*: 

3.  In  this  way  thou  wast  compassionate  (?)  over 
me, 

4.  quickly  thou  hast  begotten  me,  and  thou  hast 
set  eyes  (on  me). 

5.  Xisuthrus  to  him  also  says  even  to  Izdubar. 
6 thy  baldness, 

7 I  separated  thee, 

8 thy  baldness, 

9.  second  the  mussukat^  third  the  radbat^ 

10.  fourth  I  opened  thy  zikaman^ 

11.  fifth  the  sibu  I  placed,  sixth  the  bassat^ 

12.  seventh  in  the  opening  I  turned  thee. 

13.  Izdubar  to  him  also  says  even  to  Xisuthrus 
afar  off: 

14 Xisuthrus  whither  may  I  go? 


AND  CONCLUSION.  291 


15 they  shipped 

IG dwelling  in  death, 

17 his  tail  dies  also. 


18.  Xisuthrus  to  him  also  says  even  to  Nis-IIea 
the  boatman : 

19.  Nis-IIea,  may  thy  (oar)  accomplish  a  passaoje 
for  thee. 

20.  He  who on  the  shore  of  (the  gods) 

21.  the  man  whom  thou  goest  before,  disease  has 
covered  his  body ; 

22.  illness   has  overmastered  the  strength  of  his 
limbs. 

23.  Take  him,  Nis-Hea,  to  cleanse  carry  him, 

24.  may  he  cleanse  his  disease  in  the  water  like 
purity, 

25.  may  he  cast  off  his  illness,  and  may  the  sea 
carry  it  away,  may  health  cover  his  skin, 

26.  may  it  restore  the  hair  of  his  head, 

27.  the  hair  clothing,  the  covering  of  his  loins. 

28.  That  he  may  go  to  his  country,  that  he  may 
take  his  road, 

29.  never  may  the  hair  become  old  and  alone  may 
he  be  alone  (i.e.  unrivalled). 

30.  Nis-Hea    took    him,    to    cleanse    he    carried 
him, 

31.  his  disease  in  the  water  like  purity  (beauty)  he 
cleansed, 


292  TUE   STORY  OF   TEE   FLOOD 

32.  lie  cast  off  his  illness,  and  the  sea  carried  it 
away,  health  covered  his  skin, 

33.  the  hair  of  his  head  was  restored,   the  hair 
clothing  the  covering  of  his  loins. 

34.  That  he  might  go  to  his  country,  that  he  might 
take  his  road, 

35.  the  hair  he  did  not  cast  off,  but  alone  he  was 
alone. 

36.  Izdubar  and  Nis-Hea  rode  in  the  ship, 

37.  where  he  had  placed  them  they  rode. 

38.  His  wife  to  him  also  says  even  to  Xisuthrus  afar 
off: 

39.  Izdubar   goes    away,  he    is  at   rest,  he  per- 
forms 

40.  what  thou  hast  given  (him  to  do),  and  returns 
to  his  country. 

41.  And  he  even  Izdubar  lifted  u])  the  oar  (?)  ; 

42.  the  ship  touched  the  shore. 

43.  Xisuthrus  to  him  also  says  even  to  Izdubar: 

44.  Izdubar,  thou  goest  away,  thou  art  at  rest,  thou 
performest 

45.  what  I  gave  thee  (to  do),  and  thou  returnest 
to  thy  country. 

46.  Let  the  story  of  my  preservation  be  revealed, 
0  Izdubar, 

47.  and  let  the  judgment  of  the  gods  be  related  to 
thee. 

48.  This  account  (?)  like 

49.  its  renown  (?)  like  the  Amurdin  tree  .... 


AND    CONCLUSION.  293 

50.  if  he  takes  the  whole  of  it  in  the  hand  .... 

51.  To  Izdubar  he  revealed  this  in  his  hearing,  and 

52.  he  bound  together  heavy  stones  .... 

Column  VI. 

1.  they  dragged  it  and  to  the  deep  .... 

2.  he  even  Izdubar  took  the  animal  .... 

3.  he  cut  the  heavy  stones  .... 

4.  one  homer  he  poured  out  in  libation  to  it  for 
his  ship. 

5.  Izdubar  to  him  also  says  even  to  Nis-Hea,  the 
boatman : 

6.  0  Nis-IIea,  the  whole  of  this,  even  the  whole  of 
the  story, 

7.  of  which  a  man  in  his  heart  shall  take  its  story, 

8.  may  he  bring  it  to  the  midst  of  Erech  the  lofty, 
may  he  complete  (it)  like  .... 

9 splendour  (which)  is  diminished  .... 

10.  May  I  record  and  return  to  perform  my  ven- 
geance (?). 

11.  For  10  kaspu  (70  miles)  they  journeyed  the 
stage,  for  20  kaspu  (140  miles)  they  made  hostility; 

12.  Izdubar  saw  a  well  which  the  waters  were  ex- 
cavating. 

13.  lie  turned  to  the  bright  waters  and  smells  (?) 
the  waters;  ....  grant  me  thy  image  (?) 

14 the  men  he  approached  and  (theii-)  goods 

he  took  away  (?) 


294  THE  8  TO  BY  OF  TEE  FLOOD 

15.  at  his  return  they  tore  the  hau*. 

16.  Izdubar  approached  (?).... 

17.  over  the  fortress  of  his  nostrils  coursed  his 
tears,  and  he  says  to  Nis-Hea  the  boatman: 

18.  What  is  it  to  me,  Nis-Hea,  that  my  hands  rest? 

19.  What  is  it  to  me  that  my  heart  lives? 

20.  I  have  not  done  good  to  my  own  self ; 

21.  and  yet  the  lion  of  the  earth  does  good  (to 
himself). 

22.  Again  for  20  kaspu  (140  miles)  alone  I  take 
the  Avay,  and 

23.  when  I  had  opened  the  ....  I  heaped  up  the 
tackling, 

24.  the  sea  against  its  long  wall  I  urged. 

25.  And  he  left  the  ship  by  the  shore,  20  kaspu 
(140  miles)  they  journeyed  the  stage. 

26.  For  30  kaspu  (210  miles)  they  performed  the 
labour,  they  came  into  the  midst  of  Erech  the  lofty. 


27.  Izdubar  to  him  also  says,  even  to  Nis-Hea  the 
boatman : 

28.  Ascend,  Nis-Hea,  over  the  fortress  of  Erech  go ; 

29.  the  foundation-stone  is  scattered,  the  bricks  of 
its  interior  are  not  made, 

30.  and  its  foundation  is  not  laid  to  thy  height  (?) ; 

31.  1  saros  (is)  thy  city,  1  saros  the  plantations,  1 
saros  the  boundary  of  the  temple  of  Nantur  the  house 
of  I star, 

32.  3  sari  together  the  city  of  Erech  .  .  . 


ANV  CONCLUSION.  295 

The  opening  line  of  the  next  tablet  is  preserved, 
it  reads :  "  The  gad-fly  in  the  house  of  the  serving- 
man  was  left."  After  this  the  story  is  again  lost  for 
several  lines,  and  where  it  reappears  Izdubar  is 
mourning  for  Hca-bani. 

The  fragments  of  this  tablet  are : — 

Column  I. 
1.  The  gad-fly  in  the  house  of  the  serving-man 
was  left. 

(Several  lines  lost.) 

1.  Izdubar    (lamented   thus   over    Hea-bani   his 
friend :) 

2.  If  to  .... 

3.  to  happiness  thou  (art  not  admitted) ; 

4.  a  shining  cloak  (thou  dost  not  wear), 

5.  like  a  misfortune  (?)  thou  .... 

6.  Fat  (and)  goodly  food  thou  dost  not  share  ; 

7.  to    (come  to)  its  savour  they  do  not  choose 
thee. 

8.  The  bow  against  the  ground  thou  dost  not  aim, 

9.  what  the  bow  has  struck  escfapes  thee : 

10.  the  staff  to  thy  hands  thou  dost  not  lift, 

1 1 .  the  captive  will  not  curse  thee : 

12.  sandals  to  thy  feet  thou  dost  not  bind, 

13.  a  thrust  af^ainst  the  "-round  thou  dost  not  make. 

14.  Thy  wife  whom  thou  lovest  thou  dost  not  kiss, 

15.  thy  wife  whom  thou  hatest  thou  dost  not  strike ; 

16.  thy  child  whom  thou  lovest  thou  dost  not  kiss, 

17.  thy  child  whom  thou  hatest  thou  dost  not  strike. 


296  THE  8T0BY  OF   THE   FLOOD 

18.  The  destruction  of  the  earth  has  seized  thee. 

19.  Ninazu,  of  darkness  the  mother,  of  darkness,  of 
darkness, 

20.  her  illustrious  stature  as  his  mantle  covers 
him,  and  . 

21.  her  feet  like  a  deep  well  beget  [or  darken] 
him. 

This  is  the  bottom  of  the  first  column.  The  next 
column  has  lost  all  the  upper  part :  it  appears  to  have 
contained  the  remainder  of  this  lament,  an  appeal  to 
one  of  the  gdds  on  behalf  of  Hea-bani,  and  a  repetition 
of  the  lamentation,  the  third  person  being  used  in- 
stead of  the  second.  The  fragments  commence  in 
the  middle  of  this : 

1.  his  wife  whom  he  hates  ne  strikes, 

2.  his  child  whom  he  loves  he  kisses ; 

3.  his  child  whom  he  has  hated  he  strikes, 

4.  the  destruction  of  the  earth  takes  him. 

5.  Ninazu,  of  darkness  the  mother  of  darkness,  of 
darkness ! 

6.  Her  illustrious    stature  as   a   mantle    covers 
him, 

7.  her  feet  like  a  deep  well  beget  him. 

8.  Lo !  Hea-bani  from  the  earth  to 

9.  The  plague-demon  did  not  take  him,  fever  did 
not  take  him,  the  earth  took  him. 

10.  The  resting-place  of  Nergal  the  unconquered 
did  not  take  him,  the  earth  took  him. 

11.  The  place  of  the  battle  of  heroes  did  not  strike 
him,  the  earth  took  him. 


AND   CONCLUSION.  297 

12.  Lo!  .  .  .  .  Ill  son  of  the  goddess  Ninsiin'  for 
his  servant  Ilea-bani  wept ; 

1 3.  to  the  house  of  Bel  alone  he  went. 

14.  ''  Father  Bel,  a  gad-fly  to  the  earth  struck  nie, 

15.  a  deadly  wound  to  the  earth  struck  me, 


COLIDIN    III. 

1.  Ilea-hani  who  to  rest  (was  not  admitted), 

2.  the    plague-demon    did    not    take   him,   (the 
earth  took  him) ; 

3.  the  resting-place  of  Nergal  the   unconquered 
did  not  take  him,  (the  earth  took  him). 

4.  In  the  place  of  the  battle  of  heroes  they  did 
not  (strike  him,  the  earth  took  him). 

5.  Father  Bel,  a  judgment  did  not  take  him. 

6.  Father  Sin,  the  gad-fly  (struck  him); 

7.  a  deadly  wound  (to  the  earth  struck  him). 

8.  Hea-bani  who  to  rest  (was  not  admitted), 

9.  the  plague-demon  did  not  take  him,  (the  earth 
took  him) ; 

10.  the  resting-place  of  Nergal  (the  unconquered 

did  not  take  him). 

(About  12  lines  lost,  containing  a  repetition  of  this 

passage.) 

23.  The  plague-demon  .... 


1 


Bricks  have  been  found  at  Warka  or  Ercch  bearing  the  name  of 
a  certain  king  Sin-kudur,  who  calls  himself  the  son  of  this  same 
goddess,  and  dcsciibes  himself  as  the  builder  of  the  temple  of  Auu  at 
Erech. 


298  THE  STOUT  OF  TEE  FLOOD 

24.  the  resting-place  of  Nergal  the  unconquered 
(did  not  take  him) ; 

25.  the  place  of  the  battle  of  heroes  did  not  (take 
him). 

2G.  Father  Hea  .  .  .  . 

27.  To  the  warrior  Merodach  .... 

28.  Heroic  warrior  (Merodach)  .... 

29.  he  created  him  the  word  .... 

30.  the  spirit  .... 

31.  To  his  father  .... 

32.  the  heroic  warrior  Merodach  (son  of  Hea) 

33.  created  him  the  word,  the  earth  opened,  and 

34.  the  spirit  (or  ghost)  of  Hea-bani  like  dustffom 
the  earth  (arose) : 

35 and  thou  explainest, 

36.  he  pondered  and  repeated  this : 

Column  IY. 

1.  Tell,  my  friend,  tell,  my  friend, 

2.  the  secrets  of  the  earth  which  thou  hast  seen, 
tell  (me). 

3.  I  cannot  tell  thee,  my  friend,  I  cannot   tell 
thee, 

4.  (how)  can  I  tell  thee  the  secrets  of  the  earth 
which  I  have  seen  ? 

5 I  sit  weeping 

6 may  I  sit  and  may  I  weep 

7 of  growth  and  thy  heart  rejoiced 

8 thou  growest  old,  the  worm  entered 

9 of  youth  and  thy  heart  rejoiced 


AND    CONCLUSION,  299 

10 dust  filling 

11 he  passed  over 

12 he  passed  over 

13 I  saw 

Here  there  is  a  serious  blank  in  the  inscription, 
about  twenty  lines  being  lost,  and  Mr.  Smith  has  con- 
jecturally  inserted  a  fragment  which  appears  to  belong 
to  this  part  of  the  narrative.  It  is  very  curious  from 
the  geographical  names  it  contains. 

1 I  poured  out   .... 

2 which  thou  trusted   .... 

3 city  of  Babylon  I'i  .... 

4 which  he  was  blessed   .... 

5 may  he  mourn  for  my  fault    .... 

G may  he  mourn  for  him  and  for  .    .    .    . 

7 Kisu    and    Kharsak-kalama,  may    he 

mourn 

8 his    ...    .    Cutha   .... 

9 Eridu?and  Nipur   .... 

The  rest  of  Column  IV.  is  lost,  and  of  the  next 
column  there  are  only  remains  of  the  first  two  lines. 

Column  V. 

1.  like  a  good  prince  who    .... 

2.  like    .... 

Here  there  are  a])Out  thirty  lines  missing,  the  story 
recommencing  with  Column  VL,  which  is  perfect. 

Column  VI. 
1.  On  a  couch  he  reclines  and 


300       THE  STOBY  OF   THE   FLOOD 

2.  pure  water  drinks. 

3.  He  who  in  battle  is  slain,  thou  seest  and  I  see. 

4.  His  father  (and)  his  mother  (support)  his  head, 

5.  (and)  his  wife  addresses  the  corpse. 

6.  His  friends  in  the  field  (are  standing), 

7.  thou  seest  and  I  see. 

8.  His  spoil  on  the  ground  is  uncovered, 

9.  of  his  spoil  he  has  no  oversight. 

10.  Thou  seest  and  I  see. 

11.  His  tender  orphans  long  for  bread;  the  food 

12.  which  in  the  tents  is  placed  is  eaten. 

13.  The  twelfth  tablet  of  the  legends  of  Izdubar. 

14.  Like  the  ancient  copy  written  and  made  clear. 


XisuTHRUS  OR  Noah  and  Izdtip.au  ;   fuc^i  an   Eaklt 
Babylonian  Cylinder. 

This  passage  closes  the  great  Epic  of  the  ancient 
Chaldeans,  which  even  in  its  present  mutilated  form  is 
of  the  greatest  importance  in  relation  to  the  civilization, 
manners,  and  customs  of  that  early  people.  The  main 
feature  in  this  part  of  the  Izdubar  legends  is  the 
description  of  the  Flood  in  the  eleventh  tablet,  which 
evidently  refers  to  the  same  event  as  the  Flood  of 
Noah  in  Genesis. 


AXD    CONCLUSION.  301 

The  episode  of  the  Flood  has  been  introduced  into 
the  Izdubar  Epic  in  accordance  with  the  principle 
upon  which  it  has  been  formed.  The  eleventh  taljlct 
or  book  answers  to  the  sign  of  Aquarius  and  the 
month  called  "  the  rainy  "  by  the  Accadians,  and  it 
was  therefore  rightly  occupied  by  the  story  of  the 
Flood.  The  compiler  of  the  Epic  seems  to  have  used 
for  this  purpose  two  independent  poems  relating  to 
the  event ;  at  least  it  is  otherwise  difficult  to  account 
for  the  repetitions  observable  in  certain  lines  which 
sometimes  differ  slightly  from  one  another,  as  well  as 
for  certain  inconsistencies  which  the  skill  of  the  com- 
piler has  not  been  able  entirely  to  remove.  Thus  ac- 
cording to  I.  1 3,  the  Deluge  was  caused  by  all  "  the 
great  gods;"  according  to  II.  30,  by  Samas  only; 
according  to  IV.  4,  5,  by  Bel.  There  is  little  doubt 
that  many  independent  versions  of  the  history  of  the 
Deluge  were  current  in  a  poetical  form;  indeed,  a 
fragment  of  one  of  these,  containing  the  original  Ac- 
cadian  text  along  with  the  Assyrian  translation  has 
been  preserved,  and  the  version  found  in  Berosus 
diifers  in  several  notable  points  from  the  version  em- 
bodied in  the  great  Chaldean  Epic. 

The  fragment  of  the  variant  version  of  which  the 
Accadian  text  has  been  preserved  is  as  follows : — 

1 then  like  a  bowl  of  sacrificial  wine  the 

mountain  .... 

2 country  to  country  ran  together. 

3.  The   female-slave  to  her  mother    (?)   it   had 
caused  to  ascend. 


302  THE  STOEY  OF   THE   FLOOD 

4.  The  freeman  from  tlie  house  of  his  fecundity  it 
had*  caused  to  go  forth. 

5.  The  son  from  the  house  of  his  father  it  had 
caused  to  go  forth 

6.  The  doves  from  their  cotes  had  fled  away. 

7.  The  raven  on  its  wing  it  had  caused  to  ascend. 

8.  The  swallow  from  his  nest  it  had  caused  to 
depart. 

9.  The  oxen  it  had  scattered,  the  lambs  it  had 
scattered. 

10.  (It  was)  the  great  days  when  the  evil  spirits 
hunt. 

11.  The  universe  they  subjected  unto  themselves. 

12.  Among  the  bricks  of  the  foundations  (they 
dealt  destruction). 

13.  The  earth  like  a  potsherd  (they  shattered). 

14.  Bel  and  Beltis  the  sujDreme  ones  the  mighty 
tablets  (of  destiny  consulted). 

15.  The  foot  to  the  earth  they  did  not  (put). 

16.  The  highways  of  the  earth  they  did  not  (tread). 
If  we  compare   the   Babylonian   account   of  the 

Deluge  contained  in  the  Epic  with  the  account  in 
Genesis  we  shall  find  some  difi'erences  between  them ; 
but  if  we  consider  the  differences  that  existed  between 
the  two  countries  of  Palestine  and  Babylonia  these 
variations  do  not  appear  greater  than  we  should 
expect.  Chaldea  was  essentially  a  mercantile  and 
maritime  country,  well  watered  and  flat,  while  Pales- 
tine was  a  hilly  region  with  no  great  rivers,  and  the 
Jews  were  shut  out  from  the  coast,  the  maritime 


AND    CONCLUSION.  303 

regions  being  mostly  in  the  hands  of  the  Philistines 
and  nia3nicians.  There  was  a  total  difference  be- 
tween the  religious  ideas  of  the  two  peoples,  the 
Jews  beheving  in  one  God,  the  creator  and  lord  of 
the  Universe,  while  the  Babylonians  worshipped  gods 
and  lords  many,  every  city  having  its  local  deity, 
and  these  being  joined  by  complicated  relations  in  a 
poetical  mythology,  which  was  in  mai'ked  contrast 
to  the  severe  simplicity  of  the  Jewish  system.  AVith 
such  differences  it  was  only  natural  that,  in  relating 
the  same  stories,  each  nation  should  colour  them  in 
accordance  with  its  own  ideas,  and  stress  would 
naturally  in  each  case  be  laid  upon  points  with  which 
they  were  familiar.  Thus  we  should  expect  before- 
hand that  there  would  be  differences  in  the  narrative 
such  as  we  actually  find,  and  we  may  also  notice  that 
the  cuneiform  accoimt  does  not  always  coincide  even 
with  the  account  of  the  same  events  given  by  Berosus 
from  Chaldean  sources,  from  which,  as  ah-eady  ob- 
served, we  may  infer  that  there  was  more  than  one 
version  of  the  story  of  the  Deluge  current  in  Baby- 
lonia itself. 

The  great  value  of  the  inscriptions  describing  the 
Flood  consists  in  the  fact  that  they  form  an  inde- 
pendent testimony  to  the  Biblical  narrative  at  a  much 
earlier  date  than  any  other  evidence.  The  principal 
points  in  the  two  narratives  compared  in  their  order 
will  serve  to  show  the  correspondences  and  diffe- 
rences 'between  the  two.  It  must,  however,  be  re- 
membered that  the  Biblical  narrative  is  composed  of 


304  THE   STOBY  OF   THE   FLOOD 

two  clifFerent  accounts  of  tlie  Flood,  generally  known 
as  the  Elohistic  and  Jehovistic,  and,  as  M.  Lenormant 
has  observed,  it  is  with  the  union  of  the  two  in  our 
present  Hebrew  text  rather  than  with  either  one  of 
them  alone  that  the  Babylonian  version  corresponds. 
The  repetitions  observable  in  the  Hebrew  text  are 
not  to  be  found  in  the  cuneiform  text. 


Genesis  : 
Elohist.                  Jehovist. 

Babylonian 
Account. 

1. 

Announcement    of    the 

Delucjo 

vi. 

,  11-13. 

vi.  5-8. 

i.  12-23. 

2. 

Command  to    build   the 

ark 

vi, 

,  14-16. 

i.  20-27. 

3. 

What  was  to  enter  the 

ark 

vi. 

19-21. 

vii.  2,  3. 

i.  41-43. 

4. 

Size  of  the  ark    .     .     . 

vi. 

15,  16. 

i.  25,  26. 

5. 

Speech  of  Xisuthrus 

i.  45-52. 

6. 

The  buildino^  of  the  ark. 

vi.  22. 

vii.  5. 

ii.  2-24. 

7. 

The  coating  within  and 

without  with  bitumen     . 

vi.  14. 

ii.  10,  11. 

8. 

Food  taken  in  the  ark    . 

vi.  21. 

ii.  12-20. 

9. 

The  coming-  of  the  Flood 

vii. 

,  10-12. 

vii.  10. 

ii.  14,  «fcc. 

10. 

Destruction  of  the  people 

vii. 

21,  22. 

vii.  23. 

iii.  2-15. 

11. 

Duration  of  the  Deluge  . 

vii. 

12,  24. 

vii.  17. 

iii.  19-21. 

12, 

Assuaging  of  the  waters 

viii.  1. 

viii.  2. 

iii.  21-23. 

13. 

Opening  of  window  .     . 

viii.  6. 

iii.  27. 

14. 

Ark  rests  on  a  mountain 

viii.  4. 

iii.  33-36. 

15. 

Sending  forth  of  the  birds 

viii.  6-12. 

iii.  38-44. 

16. 

Order  to  leave  the  ark   . 

viii, 

,  15-17. 

17. 

Leaving  the  ark  . 

viii. 

18, 19. 

iii.  45. 

18. 

Building   the   altar   and 

sacrifice 

viii.  20. 

iii.  46-48. 

19. 

The  savour  of  the  offering 

viii.  21. 

iii.  49. 

20. 

A  deluge  not  to  happen 

again 

ix.  11. 

viii.  21,  22. 

iv.  15-20. 

21. 

The  Covenant 

ix.  9-11. 

iv.  2Q. 

AND    CONCLUSION.  305 

Genesis :  Caliylonian 

Elohist,  Jehovist.  Account. 

22.  The  rainbow  a  pledge  of 

the  covenant  ....        ix.  13-17.  iii.  51,  52. 

23.  The  Deluge  caused  by  tho 

sin  of  men      ....        vi.  11-13.  vi.  5-7.     iv,  1 4,  15. 

24.  Noah  saved  by  his  right- 
eousness      vi.  8.,  vii.  1.  iv.  IG. 

25.  Tlio    translation    of    tlio 
patriarch  (in  Genesis  of 

Enoch) V.  24.  iv.  28-30. 

One  of  the  first  points  that  strike  us  on  comparing 
the  Biblical  and  cuneiform  accounts  together  is  that 
they  both  agree  in  representing  the  Flood  as  a  punish- 
ment for  the  sins  of  mankind.  This  agreement  is 
rendered  remarkable  by  the  absence  of  such  a  moral 
cause  in  the  legends  of  a  deluge  current  among  other 
nations;  it  is  wanting  even  in  the  version  of  the 
Babylonian  account  given  by  Berosus.  Equally  re- 
markable is  the  agreement  of  the  two  accounts  in  the 
narrative  of  the  sending  forth  of  the  birds,  two  of 
which,  the  raven  and  the  dove,  are  the  same  in  both. 
Some  of  the  actual  phrases  and  words  found  in  Genesis 
are  also  found  in  the  cuneiform  tablet;  though  some- 
times they  are  modified,  as  when  Genesis  says  of  the 
entrance  of  Noah  into  the  ark :  "  The  Lord  shut  him 
in;"  whereas  in  the  Babylonian  narrative  the  closing 
of  the  door  is  ascribed  to  Xisuthrus  himself. 

Positive  discrepancies,  however,  occur  between  the 
two  records.  Thus  they  differ  as  regards  the  size  of 
the  ark.  According  to  the  cuneiform  account,  its 
length  and  breadth  were  in  the  proportion  of  ten  to 

X 


306  THE   STOBY  OF   TEE  FLOOD 

one  and  the  height  and  breadth  were  the  same ;  but 
the  Bible  makes  the  proportion  as  six  to  one,  and 
describes  the  height  as  being  thirty  cubits  and  the 
breadth  fifty.  The  version  of  the  story  given  by 
Berosus,  on  the  other  hand,  agrees  in  this  matter 
neither  with  Genesis  nor  with  the  tablet  from  Erech. 
It  measures  the  ark  by  stadia  and  not  by  cubits, 
makes  the  proportion  of  its  length  and  breadth  as 
five  to  two,  and  says  nothing  of  the  height. 

Another  difference  may  be  found  in  the  description 
of  the  patriarch  who  escapes  the  Flood.  Xisuthrus  is 
a  king  who  enters  the  ark  with  his  servants,  people, 
and  pilot,  while  in  the  Bible  only  Noah  and  his  family 
are  saved.  So,  too,  no  reference  is  made  in  the  Baby- 
lonian account  to  the  distinction  between  the  clean 
and  unclean  animals  mentioned  by  the  Jehovist, 
though  seven  was  a  sacred  number  among  the  Baby- 
lonians. The  most  remarkable  difi'erence,  however, 
between  the  two  accounts  is  with  respect  to  the 
duration  of  the  Deluge.  On  this  point  the  inscription 
gives  seven  days  for  the  Flood,  and  seven  days  for  the 
restinof  of  the  ark  on  the  mountain,  while  the  Elohist 
puts  the  commencement  of  the  Flood  on  the  17th  day 
of  the  second  month  (Marchesvan)  and  its  termination 
on  the  27th  day  of  the  second  month  in  the  following 
year,  making  a  total  duration  of  one  lunar  year  and 
eleven  days.  This  exactly  accords  with  the  chmatic 
conditions  of  Babylonia,  where  the  rains  begin  at  the 
end  of  November.  The  Euphrates  and  Tigris  then 
begin  to  rise,  the  country  is  inundated  in  March,  the 


AND   CONCLUSION.  807 

seventh  month  of  the  Hebrew  narrative,  and  from 
the  end  of  May  onwards  the  waters  go  down.   Accord- 
ing to  the  Jehovist,  however,  the  Dekige  is  announced 
to  Xoah  only  seven  days  before  it  takes  phice;  the 
waters  are  at  their  height  for  forty  days  and  then 
decrease  during  another  forty  days,  after  which  the 
patriarch  sends  out  the  birds  at  intervals  of  seven 
days,  so  that  it  was  not  till  twenty-one  days  after  he 
has  first  opened  the  window  that  he  finally  leaves 
the  ark.     This  is  in  practical  agreement  with  the 
cimeiform  account,  since  seven  was  a  sacred  number 
among  the  Babylonians  just  as  forty  is  in  the  Old 
Testament.     As  M.  Lenormant  points  out,  the  date 
of  the  15th  of  Daisius  (or  May)  given  by  Berosus 
must  be  due  to  a  scribe's  error,  since  this  would 
])lacc  the  Flood  at  a  time  when  the  waters  were  soingr 
down.    There  is  again  a  difference  as  to  the  mountain 
on  which  the  ark  rested ;    Xizir,  the  place  mentioned 
in  the  cuneiform  text,  being  cast  of  Assyria,  and  its 
mountain,  also  called  "  the  mountain  of  the  world  " 
where  the  gods  were  supposed  to  dwell,  being  the 
present  peak  of  Elwend,  while  the  mountains  of  Ararat 
mentioned  in  the  Bible  were  north  of  Assyria,  near 
Lake  Van.    It  is  evident  that  different  traditions  have 
placed  the  mountain  of  the  ark  in  totally  different 
positions,  and  there  is  not  positive  proof  as  to  which 
is  the  earlier  traditionary  spot.     The  word  Ararat  is 
connected  with  a  word  Urdhu.  meanincr  "  hiirhland," 
and  might  be  a  general  term  for  any  part  of  the 
hilly  country  to  the  north-east  of  Assyria. 


3C8  THE  STOBY   OF   TEE  FLOOD 

It  is  interesting  to  find  references  in  the  Jelio^  istic 
account  to  the  sacred  Babylonian  number  seven  and 
the  seven-day  week.  Just  as  Xisuthrus  set  vessels  by 
sevens  on  the  altar  of  sacrifice,  so  Noah  ofiered  clean 
beasts  and  fowls  which  had  been  taken  by  sevens 
into  the  ark.  And  the  narrative  of  the  sending-out 
of  the  birds  contains  a  clear  reference  to  the  seven- 
day  week,  which  was  known  from  very  early  times 
to  the  Accadians,  who  had  named  each  day  after  one 
of  the  seven  planets.  The  Sabbath  also,  which  oc- 
curred on  the  7th,  14th,  19th,  21st  and  28th  days  of 
the  lunar  month,  was  rigorously  observed  by  them. 
They  called  it  "  a  day  of  completion  of  labours,"  or 
"  a  day  unlawful  to  work  upon,"  and  a  sort  of  saints' 
calendar  for  the  month  of  the  intercalatory  Elul  says 
that  upon  it  "  the  shepherd  of  many  peoples  may  not 
eat  the  flesh  of  birds  (?)  or  cooked  fruit.  The  gar- 
ments of  his  body  he  must  not  change.  White  robes 
he  may  not  put  on.  Sacrifice  he  may  not  offer.  The 
king  in  his  chariot  may  not  ride.  He  may  not  legis- 
late in  royal  fashion.  A  place  of  garrison  the  general 
by  word  of  mouth  may  not  appoint.  Medicine  for 
the  sickness  of  the  body  one  may  not  apply."  The 
very  word  Sabattu  or  Sabbath  was  used  by  the 
AssjTians,  and  a  bilingual  tablet  explains  it  as  "a 
day  of  rest  for  the  heart." 

One  striking  difference  between  the  descriptions  of 
the  Deluge  given  in  the  Old  Testament  and  in  the 
Epic  of  Izdubar  is  due  to  the  fact  that  the  Hebrews 
were  an  inland  people,  whereas  the  Accadians  were  a 


AND   CONCLUSION.  309 

maritime,  or  rather  fluviatilc  one.  Hence  it  is  that 
while  the  ark  is  called  in  the  Babylonian  version  "a 
ship,"  it  is  called  tcbdh^  that  is,  "a  coffer"  in  Genesis. 
In  Genesis,  too,  nothing  is  said  about  launching  the 
ark,  testing  its  seaworthiness,  or  entrusting  it  to  a 
pilot.  However,  the  narrative  in  Genesis  preserves  a 
recollection  of  the  bitumen  for  which  the  Babylonian 
plain  was  famous,  and  like  the  cuneiform  narrative 
states  that  the  ark  was  pitched. 

Some  of  the  other  differences  observable  in  the 
two  accounts  are  evidently  due  to  the  opposite 
religious  systems  of  the  two  countries,  but  there  is 
again  a  curious  point  in  connection  with  the  close  of 
the  Chaldean  legend:  this  is  the  translation  of  the 
hero  of  the  Flood. 

In  the  Book  of  Genesis  it  is  not  Noah  but  the 
seventh  patriarch  Enoch  who  is  translated,  three 
generations  before  the  Flood. 

There  appears  to  have  been  some  connection 
or  confusion  between  Enoch  and  Noah  in  ancient 
tradition ;  both  are  holy  men,  and  Enoch  is  said,  like 
Noah,  to  have  predicted  the  Flood. 

It  is  a  curious  fact  that  the  dynasty  of  gods,  with 
which  Egyptian  mythical  history  commences,  re- 
sembles in  some  respects  the  list  of  antediluvian 
kings  of  Babylonia  given  by  Berosus  as  well  as  the 
list  of  antediluvian  patriarchs  in  Genesis. 

This  dynasty  has  sometimes  seven,  sometimes  ten 
reigns,  and  in  the  Turin  Papyrus  of  kings,  which 
gives  ten  reigns,  there  is   the   same  name   for  the 


310 


THE  STOUT  OF   TEE   FLOOD 


seventh  and  tenth  kings,  both  being  called  Horus, 
and  the  seventh  kino-  is  stated  to  have  reisrned  300 
years,  which  is  the  length  of  life  of  the  seventh  pa- 
triarch Enoch  after  the  birth  of  his  son. 

Here  are  the  three  lists  of  Egyptian  gods,  Hebrew 
patriarchs,  and  Chaldean  kings. 


Egypt. 

Patriarchs. 

Chaldean  Kings. 

Ptah. 

Adam. 

Alorus. 

Ra. 

Seth. 

Alaparus. 

Sn. 

Enos. 

Almelon. 

Sob. 

Cain  an.  . 

Ammenon. 

Hosiri. 

Mahalaleel. 

Amegalarus. 

Set. 

Jared. 

Daonus.      (Dun  in 
the  inscriptions.) 

Hor. 

Enoch. 

iEdorachus. 

Tut. 

Methuselah. 

Amempsin. 

Ma. 

Lamech. 

Otiartes  (Opartes). 

Hor. 

Noah. 

Xisuthrus. 

It  is  well  known  that  Enos,  like  Adam,  signifies 
"  man ;  "  hence  some  writers  have  supposed  that  the 
list  of  Noah's  ancestors  was  originally  counted  from 
Enos,  so  that  Lamech,  Noah's  father,  would  have  been 
the  seventh  in  descent.  There  is,  mo-eover,  a  curious 
resemblance  between  the  names  of  the  descendants  of 
Seth  and  those  of  the  descendants  of  Cain,  Methuse- 
lah, indeed,  being  apparently  more  correctly  written 
Methusael  (Gen.  iv.  18),  which  is  the  Assyrian  Mutu- 
sa-ili^  "  Man  of  God."     Now  Lamech,  the  descendant 


AND   CONCLUSION.  311 

of  Cain,  is  the  seventh  from  Adam.  It  maybe  noticed 
that  Iiad  or  Jared  is  the  same  word  as  tlie  Assyrian 
A)-(t(I^  "  servant,"  and  Arad  or  Ardutu  is  the  Assyrian 
rendering  of  the  Accadian  Ubara,  the  first  part  of  the 
name  of  the  father  of  Xisuthrus,  who  is  actually 
called  Ardates  by  Abydenus. 

Mr.  George  Smith  believed  that  the  real  connection 
between  the  traditions  of  r>al)}lonia  and  Palestine 
would  never  be  cleared  up  until  the  literature  of  the 
Syrian  population  which  intervened  is  recovered.  It 
is  very  possible  that  light  may  be  thrown  upon  the 
question  by  the  excavations  now  being  made  at  Jcra- 
blus,  the  site  of  Carchemish,  the  capital  of  the  ancient 
Hittites.  Terah  may  be  the  same  word  as  Tarkhu, 
who  seems  to  have  been  worshipped  as  a  god  by  the 
Hittites;  and  Lucian  has  preserved  a  legend  of  the 
Flood  and  the  patriarch  Sisythes,  who  is  evidently  the 
Xisuthrus  of  the  Babylonians,  which  was  current  at 
Ilicrapolis  or  Mabug,  a  little  to  the  south  of  Jcrablus. 
In  this  legend,  the  ark  has  become  a  coffer,  Sisythes 
and  his  family  are  alone  preserved,  and  the  Flood  was 
sent  to  punish  the  wickedness  of  mankind. 

There  is  one  point  which  still  deserves  notice :  these 
traditions  are  not  fixed  to  any  localities  in  or  near 
Palestine,  but  even  on  the  showing  of  the  Jews  them- 
selves, belong  to  the  neighbourhood  of  the  Euphrates 
valley,  and  Piabjlonia  in  particular;  this  of  course  is 
clearly  stated  in  the  Babjloniaa  inscriptions  and 
traditions. 

Eden,   according  even   to  the  Jews,  was  by. the 


312  THE  STORY  OF   TEE  FLOOD 

Euphrates  and  Tigris;  the  cities  of  Babylon,  La- 
rancha,  and  Sippara  were  supposed  by  the  Babj^- 
lonians  to  have  been  founded  before  the  Flood. 
Surippak  was  the  city  of  the  ark,  the  mountains  east 
of  the  Tigris  were  the  resting-place  of  the  ark,  Baby- 
lon was  the  site  of  the  tower,  and  Ur  of  the  Chaldees 
the  birthplace  of  Abraham.  These  facts  and  the  further 
statement  that  Abraham,  the  father  and  first  leader 
of  the  Hebrew  race,  migrated  from  Ur  to  Harran  in 
Syria,  and  from  thence  to  Palestine,  are  all  so  much 
evidence  in  favour  of  the  hypothesis  that  Chaldea  was 
the  original  home  of  these  stories,  and  that  the  Jews 
received  them  originally  from  the  Babylonians;  but 
on  the  other  hand  there  are  such  striking  differences 
in  some  parts  of  the  legends,  particularly  in  the  names 
of  the  patriarchs  before  the  Flood,  that  it  is  evi- 
dent further  information  is  required  before  Ave  can 
determine  how  or  when  they  were  received  by  the 
Jews. 

To  pass,  now,  to  the  twelfth  tablet  of  the  Izdubar 
Epic,  a  curious  fragment  has  been  provisionallyplaced 
by  Mr.  Smith  in  the  fourth  column,  in  which  Izdubar 
appears  to  call  on  his  cities  to  mourn  with  him  for  his 
friend.  This  tablet  is  remarkable  for  the  number  of 
cities  mentioned  as  already  existing  in  the  time  of 
Izdubar.  Combining  this  notice  with  other  early  in- 
scriptions, the  statements  of  Berosus  and  the  notice  of 
the  cities  of  Nimrod  in  Genesis,  we  get  the  follow- 
ing list  of  the  oldest  known  cities  in  the  Euphrates 
valley : — 


AND    CONCLUSION.  C13 


1. 

Babylon     and    its 

10. 

SIppara.  (Sepbar- 

suburb 

vaim.) 

2. 

Borsippa. 

n. 

Kisu  (or  Kis). 

3. 

Cutlia. 

12. 

Gan^anna. 

4. 

Larsa. 

13. 

Amardaor  Marad . 

5. 

Surippak,  ca 

lied 

14. 

Ur 

Larancha 

by 

15. 

Nisin  or  Karrak. 

Berosus. 

1(5. 

A^aT:6. 

G. 

Eridu. 

17. 

Duban  or  Duraii. 

7 

Nipur. 

18. 

Abnunna  or  Mul- 

8. 

Erech. 

lias. 

9. 

Calneh. 

19. 

Zirirliul. 

To  these  ^XQ.  may  also  add  the  great  cities  of 
Assyria : — 

20.  Assur,  the  primi-  23.  Resen  (Assyrian 

tive  capital.  Rcs-eni,    "  the 

21.  Xinua  or  Nineveh.  head     of     the 

22.  Calah.  spring.") 

So  far  as  the  various  statements  go,  all  these  cities 
and  probably  many  others  Avere  in  existence  in  the 
time  of  Nimrod,  and  some  of  them  even  before  the 
Flood ;  the  fact  that  the  Babylonians  ibur  thousand 
years  ago  Ijelieved  their  cities  to  be  of  such  an- 
tiquity, shows  that  they  were  not  recent  foundations, 
and  the  attainments  of  the  people  at  that  time  in  the 
arts  and  sciences  prove  that  their  civilization  had 
already  known  ages  of  progress.  The  legendary  epoch 
of  Izdubar  must  be  considered  at  present  as  the  com- 
mencement of  the  united  monarchy  in  Bab\  Ionia,  and 


314     STOBY   OF  FLOOD  AND    C0NGLU8I0N. 

as  marking  the  first  of  the  series  of  great  conquests  in 
Western  Asia ;  but  how  far  back  we  have  to  go  from 
our  earliest  known  monuments  to  reach  this  era  we 
cannot  now  tell. 

Every  nation  has  its  hero,  and  it  was  only  natural 
that  when  the  Accadian  kings  of  Ur  at  last  succeeded 
in  establishing  an  united  empire  throughout  Baby- 
lonia, the  legends  of  the  national  hero  should  be 
coloured  by  the  new  conception  of  imperial  unity. 


m&m^^^^ 


ClIArTER    XYII. 


CONCLUSION. 


Notices  of  Goncsig. — Correspondence  of  names. — Ahram. — Ur  of 
Chalclecs. — Ishmacl. — Sargon  of  A^ane. — His  birth. — Concealed  in 
ark. — Creation.  —  Garden  of  Eden. — Cannes. — Berosus. — Izdubar 
legends. — Babjdonian  seals. — Egyptian  names, — Assyrian  sculptures. 

,CATTERED  through  various  cuneiform 
inscriptions  are  other  notices,  names,  or 
passages,  connected  with  the  liook  of 
Genesis.  Although  the  names  of  the 
Genesis  patriarchs  are  not  in  the  inscriptions  which 
give  the  history  of  the  mythical  period,  nevertheless 
some  of  the  patriarchal  names  of  Genesis  are  found 
here  and  there  in  the  inscriptions. 

The  name  Adam  is  in  the  Creation  legends,  but 
only  in  a  general  sense  as  man,  as  in  Gen.  i.  20,  27, 
28.;  v.  1,  not  as  a  proper  name.  Several  of  the 
other  names  of  antediluvian  patriarchs  correspond 
with  Babylonian  words  and  roots,  such  as  Methusacl 
(Gen.  iv.  18),  which  is  the  Assyrian  inuta-sa-ili^ 
"  man  of  God,"  and  has  been  changed  into  Methuselah 
(Gen.  V.  21)  in  order  to  assimilate  it  to  the  genius 


316  CONCLUSION, 

of  the  Hebrew  language,  or  Noah,  the  Assyrian 
nukhu,  "rest;"  but,  besides  these,  certain  names 
appear  as  proper  names  also  in  Babylonia,  among 
them  Cainan,  Lamech,  and  Laban. 
_  Cainan  is  found  as  the  name  of  a  Babylonian  town 
Kan-nan;  the  inhabitants  of  which  were  sometimes 
called  Kanunai,  which  must  not  be  confounded  with 
the  name  of  the.  Canaanites  or  "  lowlanders,"  origi- 
nally  the  inhabitants  of  the  coastland  of  Phoenicia 
and  then,  by  extension,  of  all  Palestine. 

Lamech  has  already  been  pointed  out  by  Palmer 
("Egyptian  Chronicles,"  vol.  i.  p.  56),  in  the  name 
of  the  deified  Phoenician  patriarch  Diamich;  this 
name  is  found  in  the  cuneiform  texts  as  Dumugu  and 
Lamga,  two  forms  of  the  Accadian  name  of  the 
moon. 

The  two  wives  of  Lamech,  Adah  and  Zillah,  seem 
to  be  the  Assyrian  edhutu  or  edliatu  "  darkness,"  and 
tsillatu  "the  shades  of  night; "  and  the  names  of  his 
two  sons  Jabal  and  Jubal  are  but  varying  forms  of 
the  Assyrian  ahil  "son."  Dr.  Oppert  long  ago 
pointed  out  that  this  Assyrian  word  was  the  origin  of 
the  name  Abel  which  has  been  assimilated  in  spell- 
ing to  a  Hebrew  word  signifying  "  mere  breath." 

Some  of  the  names  of  the  patriarchs  after  the  Flood 
are  found  as  names  of  towns  in  Syria,  but  not  in 
Babylonia;  among  these  are  Reu  or  Ragu,  Serug, 
and  Harran. 

Laban,  on  the  other  hand,  as  was  first  noticed  by 
Dr.  Delitzsch,  is  mentioned  in  a  Hst  of  gods  given  in 


CONCLUSION.  817 

a  cuTiciform  tablet  (publislicd  in  the  "Cuneiform  In- 
scriptions of  Western  Asia,"  iii.  GG,  G.) 

The  name  of  Abramu  or  Abram  is  found  in  the 
Assyrian  inscriptions  in  the  time  of  Esarhaddon. 
Aiter  the  captivity  of  the  ten  tribes,  some  of  the  Is- 
raelites prospered  in  Assyria,  and  rose  to  positions  of 
trust  in  the  empire.     Abram  was  one  of  these,  he  was 


Mlo.i....L,     i.i..    .-l.i-    "^     L  1.    u.      aUK    ClIALDEKS. 

sukulu  rabu  or  "great  attendant"  of  Esarhaddon, 
and  was  eponym  in  Assyria,  B.C.  677.  Various  othei 
Hebrew  names  are  found  in  Assyria  about  this  time, 
including  Pekah,  Hoshea,  and  several  compounded 
with  the  two  Divine  names  Elohim  and  Jehovah, 
showing  that  both  these  names  were  in  use  among 
the  Israelites.  The  presence  of  proper  names 
founded  on  the  Genesis  stories,  like  Abram,  and  the 
use  at  this  time  of  these  forms  of  the  Divine  name, 


318  CONGL  USION. 

should  be  taken  into  consideration  in  discussing  tlie 
evidence  of  the  antiquity  of  Genesis. 

Ur,  now  represented  by  the  mounds  of  Mughcir,  on 
the  western  bank  of  the  Euphrates  to  the  south  of 
Babylon,  was  the  capital  of  the  earliest  Accadian 
dynasty  with  which  we  are  acquainted.  It  was 
specially  devoted  to  the  worship  of  the  moon-god, 
the  ruins  of  whose  temple  have  been  discovered 
there.  Ur  was  the  birthplace  of  Abraham,  in  whom 
we  must  see  one  of  those  Semitic  intruders  who 
settled  among  tae  Accadians,  and  after  adopting 
their  culture  and  civilization  finally  succeeded  in 
overcoming  and  supplanting  them.  It  is  probable 
that  it  is  called  Ur  Casdhii^  "  Ur  of  the  Casdim,"  in 
Genesis  only  proleptically,  since  Casdim  appears  to  be 
the  representative  of  an  Assyrian  word  meaning 
"conquerors" — a  suitable  epithet  for  the  Semitic 
tribes  after  their  conquest  of  Babylonia.  The  Greek 
names  Chaldean  and  Chaldea  are  of  much  later 
date,  being  derived  from  the  Kaldai,  a  small  tribe 
settled  on  the  Persian  Gulf  and  first  mentioned  in  the 
ninth  century  B.C.,  who  under  Merodach-Baladan  (b.c. 
721-709)  possessed  themselves  of  Babylonia  and  be- 
came so  integral  a  portion  of  its  inhabitants  as  to 
give  their  name  to  the  whole  of  them  in  classical 
times. 

Some  of  the  Genesis  names  are  found  at  a  com- 
paratively early  date,  the  first  which  appears  on  a 
contemporary  monument  being  Ishmael.  In  the 
reijrn  of  Khammurao^as  amono;  the  witnesses  to  some 


CONCLUSION.  319 

documents  at  Larsx  in  Babylonia,  appears    a  man 
named  "  Abulia  son  of  Ishmael." 

After  the  time  of  Al3raluim  the  book  of  Genesis  is 
concerned  with  the  affairs  of  Palestine,  and  of  the 
countries  in  its  immediate  vicinity,  and  it  has  no  con- 
nection with  Babylonian  history  and  traditions ; 
however,  the  cuneiform  records  contain  one  story 
which  has  a  striking;-  likeness  to  that  of  Moses  in  the 
ark,  and  which,  although  not  within  the  period 
covered  by  Genesis,  is  of  great  interest  in  connection 
with  the  early  history  of  the  Jews. 

Sargina  or  Sargon  I.  was  a  l>abylonian  monarch 
who  reigned  in  the  city  of  Agan6  about  B.C.  ISOO. 
The  name  of  Sargon  signifies  the  right,  true,  or  legi- 
timate king,  and  may  have  been  assumed  on  his 
ascending  the  throne.  Sargon  was  probably  of  ob- 
scure origin,  and  hence  the  myth  that  attached  itself 
to  him  in  later  popular  belief.  This  curious  story  is 
found  on  fragments  of  tablets  from  Kouyunjik,  and 
reads  as  follows : 

1.  Sargina  the  powerful  king  the  king  of  Agan4 
am  I. 

2.  My  mother  was  a  princess,  my  father  I  did 
not  know,  a  brother  of  my  father  chose  the  mountains. 

3.  In  the  city  of  Azupiranu  which  by  the  side  of 
the  river  Euphrates  is  situated 

4.  (my)  mother  the  princess  conceived  me;  in  an 
inaccessible  place  she  brought  me  forth. 

5.  She  placed  me  in  a  basket  of  rushes,  with  bitu- 
men my  exit  she  sealed  up. 


320  CONGL  USION. 

6.  She  launched  me  on  the  river  which  did  not 
drown  me. 

7.  The  river  carried  me,  to  Akki  the  irrio'ator  it 
brought  me. 

8.  Akki  the   irrigator   in   tenderness   of  bowels 
lifted  me  up ; 

9.  Akki  the  irrigator  as  his  child  brought  me  up, 

10.  Akki  the  irrigator  as  his  woodman  set  me, 

11.  and  in  my  woodmanship  Istar  loved  me. 

12.  45?  years  the  kingdom  I  ruled, 

13.  the  people  of  the  black  heads  I  governed,  I  .  . 

14.  over  rugged  countries  in  many  chariots  of 
bronze  I  rode, 

15.  I  governed  the  upper  countries, 

16.1  ruled  ?  over  the  chiefs  of  the  lower  countries. 

17.  To  the  sea  coast  three  times  I  advanced,  Dil- 
vun  (in  the  Persian  Gulf)  submitted, 

18.  Durankigal  bowed,  &c.  &c. 

After  this  follows  an  address  to  any  king  who 
should  at  a  later  time  notice  the  inscription. 

This  myth  is  but  a  repetition  of  the  oft-told  story, 
how  the  hero  of  noble  birth  is  born  in  secret,  is  ex- 
posed to  death,  but  is  rescued  and  brought  up  in  a 
humble  sphere  of  life  until  the  time  comes  when  his 
true  orimn  and  character  are  revealed,  and  he  becomes 
a  mighty  prince  and  conqueror.  The  legend  was 
told  of  Perseus  in  Greece,  of  Romulus  in  Italy,  of 
Cyrus  in  Persia.  But  just  as  Cyrus  was  a  real  per- 
sonage upon  whom  the  legend  was  fastened,  so  too 
Sargon  was  a  real  personage,  who  founded  the  great 


CONCLUSION.  321 

library  of  Agand,  and  extended  his  conquests  as  far 
as  the  island  of  Cyprus,  which  he  conquered  in  tlie 
third  year  of  his  reign. 

The  most  hazardous  of  the  theories  put  forward 
in  the  preceding  chapters  is  the  one  which  identifies 
Izdubar  with  Kimrod,  and  makes  him  reign  in  the 
legendary  period  of  Babylonian  history.  This  theory 
is  founded  on  several  plausible,  but  .probably  merely 
superficial  grounds;  and  if  any  one  accepts  Mr. 
Smith's  view  on  the  point,  it  will  be  only  for  similar, 
reasons  to  those  which  caused  him  to  propose  it; 
namely,  because,  failing  this,  we  have  no  clue  what- 
ever to  the  age  and  position  of  the  most  famous  hero 
in  Oriental  tradition. 

We  must  never  lose  sight  of  the  fact  that,  apart 
from  the  more  perfect  and  main  parts  of  these  texts, 
both  in  the  decipherment  of  the  broken  fragments 
and  in  the  various  theories  projected  respecting  them, 
the  Assyrian  scholar  must  change  his  opinions  many 
times,  and  no  doubt  any  accession  of  new  material 
would  change  again  our  views  respecting  the  parts 
aff'ected  by  it.  These  theories  and  conclusions,  how- 
ever, although  not  always  correct,  have,  on  their  way, 
assisted  the  inquiry,  and  have  led  to  the  more  ac- 
curate knowledge  of  the  texts  ;  for  certainly  in  cunei- 
form matters  we  have  often  had  to  advance  throuo-h 

o 

error  to  truth. 

In  adopting  Mr.  Smith's  theory  for  the  position  of 
Kimrod,  one  thing  is  certainly  clear :  he  is  placed  as 
low  in  the  chronology  as  it  is  possible  to  make  him. 

Y 


322  conclusion: 

The  stories  and  myths  given  in  the  foregoing 
pages  have,  probably,  very  different  values;  some 
are  genuine  traditions — some  compiled  to  account 
for  natural  phenomena,  and  some  pure  romances. 
At  the  head  of  their  history  and  traditions  the 
Babylonians  placed  an  account  of  the  creation  of  the 
world;  and,  although  different  forms  of  this  story 
^yere  current,  in  certain  features  they  all  agreed. 
Beside  the  account  of  the  present  animals,  they 
related  the  creation  of  legions  of  monster  forms 
which  disappeared  before  the  human  epoch,  and  they 
accounted  for  the  great  problem  of  humanity — the 
presence  of  evil  in  the  world — by  making  out  that  it 
proceeded  from  the  original  chaos,  the  spirit  of  con- 
fusion and  darkness,  which  was  the  origin  of  all 
things,  and  which  was  even  older  than  the  gods. 

The  principal  story  of  the  Creation,  given  in 
Chapter  V.,  substantially  agrees,  as  far  as  it  is  pre- 
served, with  the  Biblical  account.  According  to  it, 
there  was  a  chaos  of  watery  matter  before  the  Crea- 
tion, and  from  this  all  things  were  generated. 

We  have  then  a  considerable  blank,  the  contents 
of  which  we  can  only  conjecture,  and  after  this  we 
come  to  the  creation  of  the  heavenly  orbs. 

The  fifth  tablet  in  the  series  relates  how  God 
created  the  constellations  of  the  stars,  the  signs  of  the 
zodiac,  the  planets  and  other  stars,  the  moon  and  the 
sun.  After  another  blank  we  have  a  fragment 
which  relates  to  the  creation  of  wild  and  domestic 
animals ;  it  is  curious  here  that  the  original  taming  of 


COXCLUSION.  S23 

domestic  animals  "was  even  tlien  so  far  back  in  the 
history  of  the  race  that  all  knowledge  of  it  was  lost, 
and  the  "  animals  of  the  city,"  or  domestic  animals, 
were  considered  different  creations  from  the  "  animals 
of  the  desert,"  or  "  field,"  or  wild  animals. 

We  next  come  to  the  war  between  the  dragon  and 
powers  of  evil,  or  chaos,  on  one  side  and  the  gods  on 
the  other.  The  gods  have  weapons  forged  for  them, 
and  Merodach  undertakes  to  lead  the  heavenly  host 
ajjainst  the  drafjon.  The  war,  which  is  described 
with  spirit,  ends  of  course  in  the  triumph  of  the 
principle  of  good,  and  the  overthrow  of  primeval 
anarchy. 

In  Chapter  V.  another  account  of  the  Creation 
is  given  which  differs  materially  from  the  first.  The 
principal  feature  in  the  second  account  is  the  de- 
scription of  the  eagle-headed  men  with  their  family 
of  leaders — this  legend  clearly  showing  the  origin  of 
the  eagle-headed  figures  represented  on  the  Assyrian 
sculptures. 

It  is  probable  that  some  of  these  Babylonian  le- 
gends contained  detailed  descriptions  of  the  Garden 
of  Eden,  which  seems  to  have  been  the  district  of 
Eridu  in  the  south  of  Babylonia,  as  Sir  Henry  Raw- 
linson  believes. 

There  are  coincidences  in  respect  to  the  geography 
of  the  region  and  its  name  which  render  the  identi- 
fication very  probable;  of  the  four  ri  vers  in  each  case, 
two,  the  Euphrates  and  Tigris,  are  identical;  then, 
again,  the   known  fertility  of  the  region,  its  name 


324  CONCLUSION. 

sometimes  Gan-duni,  so  similar  to  Gan-eden  (the 
Garden  of  Eden),  and  other  considerations,  all 
tend  towards  the  view  that  it  is  the  Paradise  of 
Genesis. 

There  are  evidences  of  the  belief  in  the  tree  of 
life,  which  is  one  of  the  most  common  emblems  on 
the  seals  and  larger  sculptures,  and  is  even  used 
as  an  ornament  on  dresses ;  a  sacred  tree  is  also  seve- 
ral times  mentioned  in  the  legends  and  hymns,  but  at 
present  there  is  no  direct  connection  known  between 
the  tree  and  the  Fall,  although  the  gem  engravings 
render  it  very  probable  that  there  was  a  legend  of 
this  kind  like  the  one  in  Genesis. 

In  the  history  of  Berosus  mention  is  made  of  a 
composite  being,  half  man,  half  fish,  named  Cannes, 
who  was  supposed  to  have  appeared  out  of  the 
sea  and  to  have  taught  the  Babylonians  all  their 
learning.  The  Babylonian  and  Assyrian  sculptures 
have  made  us  familiar  with  the  figure  of  Cannes,  and 
have  so  far  given  evidence  that  Berosus  has  truly 
described  this  mythological  figure ;  but  it  is  a  curious 
fact  that  the  legend  of  Cannes,  which  must  have  been 
one  of  the  Babylonian  stories  of  the  Creation,  has  not 
yet  been  recovered.  In  fact,  as  previously  noticed 
(p.  12),  there  is  only  one  fragment  which  can  be  at 
all  referred  to  it,  and  this  has  been  accidentally  pre- 
served among  a  series  .of  extracts  from  various 
Accadian  works  in  a  bilingual  reading-book  compiled 
for  the  use  of  Assyrian  students  of  Accadian.  The 
fragment  is  as  follows : — 


Oannes.     From  Nimroud  Sculpture. 


CONCLUSION.  325 

1 .  To  the  waters  their  god 

2.  has  returned : 

3.  to  the  house  of  bright  tilings 

4.  he  descended  (as)  an  icicle : 

5.  on  a  seat  of  snow 

G.  he  grew  not  old  in  wisdom. 

The  legend  of  Oannes,  whose  name  may  possibly 
be  the  Accadian  Hea-khan,  "  Hea  the  fish,"  con- 
cerned the  Babylonians  only,  and  so  did  not  interest 
the  Assyrians,  who  did  not  care  to  have  it  in  their 
libraries. 

Besides  the  legend  of  Oannes,  however,  there 
are  evidently  many  stories  of  early  times  still 
unknown,  or  only  known  by  mere  fragments  or 
allusions. 

The  fables  given  in  Chapter  IX.  form  a  series 
quite  difierent  in  character  from  the  legends,  and  the 
only  excuse  for  inserting  them  here  is  the  need  of 
exhibiting  as  clearly  and  fully  as  possible  the 
literature  of  the  great  epoch  which  produced  the 
Genesis  tablets. 

Most  of  the  other  stories  apparently  relate  to  the 
great  period  before  the  Flood,  when  celestial  visitors 
came  to  and  from  the  earth,  and  the  inhabitants 
of  the  world  were  very  distinctly  divided  into  the 
good  and  bad,  but  the  stories  are  only  fables  with  a 
moral  attached,  and  have  little  connection  with  Baby- 
lonian history. 

Two  of  these  stories  are  verj  curious,  and  may 
hereafter  turn  out  to  be  of  great  importance ;  one  is 


326  CONCLUSION, 

the  story  of  tlie  sin  committed  by  the  god  Zu,  and 
the  other  the  story  of  Atarpi. 

Berosus  in  his  history  has  given  an  account  of  ten 
Chaldean  kings  who  reigned  before  the  Flood,  and  the 
close  of  this  period  is  well  known  from  the  descriptions 
of  the  Deluge  in  the  Bible,  the  Deluge  tablet,  and  the 
work  of  the  Greek  writer.     According  to  Berosus 

o 

several  of  the  Babylonian 'cities  were  built  before  the 
Flood,  and  various  arts  were  known,  including  writing. 
The  enormous  reigns  given  by  Berosus  to  his  ten 
kings,  making  a  total  of  432,000  years,  force  us  to  dis- 
card the  idea  that  the  details  are  historical,  although 
there  may  be  some  foundation  for  his  statement  of  a 
civilization  before  the  Deluge.  The  details  given  in 
the  inscriptions  describing  the  Flood  leave  no  doubt 
that  both  the  Bible  and  the  Babylonian  story  describe 
the  same  event,  and  the  Flood  becomes  the  starting- 
point  for  the  modern  world  in  both  histories.  Accord- 
ing to  Berosus  86  kings  reigned  for  34,080  years  after 
the  Flood  down  to  the  Median  conquest.  If  these 
kings  are  historical,  it  is  doubtful  if  they  formed  a 
continuous  line,  and  they  could  scarcely  cover  a  longer 
period  than  2,000  years.  The  Median  or  Elamite 
conquest  took  place  about  B.C.  2700,  and,  if  we  allow 
the  round  number  2,000  years  for  the  previous 
period,  it  will  make  the  Flood  fall  about  B.C.  4700. 
In  a  fragmentary  inscription  with  a  list  of  Babylonian 
kings,  some  names  are  given  which  appear  to  belong 
to  the  86  kings  of  Berosus,  but  our  information  about 
this  period  is  so  scanty  that  nothing  can  be  said 


CONCLUSION.  327 

about  this  dynasty,  and  a  suggestion  as  to  the  date 
of  the  Dehige  must  be  received  with  more  than  the 
usual  grain  of  salt. 

We  can  see,  however,  that  there  was  a  civilized 
race  in  Babylonia  bufore  the  Median  Conquest,  the 
progress  of  which  must  have  received  a  rude  shock 
when  the  country  was  overrun  by  the  uncivilized 
Eastern  borderers. 

Among  the  fragmentary  notices  of  this  semi- 
raythicul  period  is  the  portion  of  the  inscription  de- 
scribinir  the  buildins^  of  the  Tower  of  Babel  and  the 
dispersion. 

It  is  probable  from  the  fragments  of  Berosus  that 
the  incursions  and  dominion  of  the  Median  Elamites 
lasted  about  two  hundred  years,  during  wliich  the 
country  suffered  greatly  from  them. 

The  legends  of  Izdubar  or  Ximrod  commence  with 
a  description  of  the  evils  brought  upon  Babylonia  by 
foreign  invasion,  the  conquest  and  sacking  of  the  city 
of  Erech  being  one  of  the  incidents  in  the  story. 
Izdubar,  a  famous  hunter,  who  claimed  descent  from 
a  long  line  of  kings,  reaching  up  to  the  time  of  the 
Flood,  now  comes  forward;  he  has  a  dream,  and  after 
much  trouble  a  half-human  creature  named  Hea-bani 
is  persuaded  by  Zaidu,  the  hunter,  and  two  females, 
to  come  to  Erech  and  interpret  the  dream  of  Izdubar. 
Ilea-bani,  having  heard  the  fame  of  Izdubar,  brings  lo 
Erech  a  midannu  or  tiger  to  test  his  strength,  and 
Izdubar  slays  it.  After  these  things,  Izdubar  and 
Hea-bani  become  friends,  and,  having  invoked  the 


328  CONCLUSION. 

gods,  they  start  to  attack  the  tyrant  Khumbaba. 
Khumbaba  dwelt  in  a  thick  forest,  surrounded  by  a 
wall,  and  here  he  was  visited  by  the  two  friends,  who 
slew  him  and  carried  off  his  spoils. 

Izdubar  was  now  proclaimed  king,  and  extended 
his  authority  over  the  Babylonian  world,  his  court  and 
palace  being  at  Erech.  The  goddess  I  star,  daughter 
of  Anu  according  to  one  myth,  of  Bel  according  to 
another,  of  Sin,  the  moon  god,  according  to  a  third, 
who  had  loved  the  shepherd  Tammuz,  the  Sun-god, 
fell  in  love  with  Izdubar.  He  refused  her  offers, 
and  the  goddess,  angry  at  his  answer,  ascended  to 
heaven  and  petitioned  her  father  Anu  to  create  a  bull 
for  her,  to  be  an  instrument  of  her  vengeance.  Anu 
complied,  and  created  the  bull,  on  which  Izdubar  and 
Hea-bani  collected  a  band  of  warriors  and  went  against 
it.  Hea-bani  took  hold  of  the  animal  by  its  head  and 
tail,  while  Izdubar  slew  it. 

Istar  on  -this  cursed  Izdubar,  and  descended  to 
Hades  to  attempt  once  more  to  summon  unearthly 
powers  against  the  hero.  She  descends  to  the  infernal 
regions,  which  are  vividly  described,  and,  passing 
through  their  seven  gates,  is  ushered  into  the  presence 
of  the  queen  of  the  dead.  The  world  of  love  goes 
wrong  in  the  absence  of  Istar,  and  on  the  petition  of 
the  gods  she  is  once  more  brought  to  the  earth, 
ultimately  Anatu,  her  mother,  satisfying  her  ven- 
geance by  striking  Izdubar  with  a  loathsome  dis- 
ease. 

Hea-bani,  the  friend  of  Izdubar,  is  now  killed,  and 


CONCLUSION.  329 

Izdubar,  mourning  his  double  affliction,  abandons  his 
kinodom  and  wanders  into  the  desert  to  seek  the 
advice  of  Xisuthrus  his  ancestor,  ^vll()  had  Ixcn 
translated  for  his  piety  and  now  dwelt  with  the 
gods. 

Izdubar  now  had  a  dream,  and  after  this  wandered 
to  the  region  where  gigantic  composite  monsters  held 
and  controlled  the  rising  and  setting  sun :  from  these 
he  learned  the  road  to  the  region  of  the  blessed,  and, 
passing  across  a  great  waste  of  sand,  arrived  at  a 
region  where  splendid  trees  were  laden  with  jewels 
instead  of  fruit. 

Izdubar  then  met  two  females,  named  Siduri  and 
Sabitu,  after  an  adventure  wdth  whom  he  found  a 
boatman  named  Nes-Hea,  who  undertook  to  navigate 
hun  to  the  region  where  Xisuthrus  dwelt. 

Coming  near  the  dwelling  of  the  blessed,  he  found 
it  surrounded  by  the  waters  of  death,  which  he  had 
to  cross  in  order  to  reach  the  land  of  which  he  was  in 
search. 

On  arriving  at  the  other  side,  Izdubar  was  met  by 
Mu-seri-ina-namari,  "  the  waters  of  dawn  at  day- 
break," who  eno;afred  him  in  conversation  about 
Hea-bani,  and  then  Xisuthrus,  taking  up  the  conver- 
sation, described  to  him  the  Deluge.  Izdubar  was 
afterwards  cured  of  his  illness  and  returned  with 
Nes-Hea  to  Erech,  where  he  mourned  anew  for  his 
friend  Hea-bani,  and  on  intercession  with  the  gods 
the  ghost  of  Hea-bani  arose  from  the  ground  where 
the  body  had  lain. 


330  CONCLUSION, 

The  details  of  this  story,  and  especially  the  ac- 
counts of  the  regions  inhabited  by  the  dead,  are  very 
striking,  and  illustrate,  in  a  wonderful  manner,  the 
religious  views  of  the  people. 

It  is  worth  while  here  to  pause,  and  consider  the 
evidence  of  the  existence  of  the  legends  recounted 
in  the  preceding  pages  from  the  close  of  the  mythical 
period  down  to  the  seventh  century  B.C. 

We  have  first  the  seals :  of  these  there  are  some 
hundreds  in  European  museums,  and  among  the 
earliest  are  many  specimens  carved  with  scenes  from 
the  Genesis  legends ;  some  of  these  are  a  good  deal 
older  than  B.C.  2000,  others  may  be  ranged  at  various 
dates  down  to  B.C.  1500. 

With  three  exceptions,  which  are  of  Assyrian 
origin,  all  the  seals  engraved  in  the  present  volume 
are  Babylonian.  One  very  fine  and  early  example  is 
photographed  as  the  frontispiece  of  the  book.  The 
character  and  style  of  the  cuneiform  legend  which 
accompanies  this  shows  it  to  be  one  of  the  most 
ancient  specimens;  it  is  engraved  on  a  hard  jasper 
cylinder  in  bold  style,  and  is  a  remarkable  example 
of  early  Babylonian  art.  Many  other  similar  cylinders 
of  the  same  period  are  known ;  the  relief  on  them  is 
bolder  than  on  the  later  seals,  on  which  from  about 
B.C.  1600  or  1700,  a  change  in  the  inscriptions  be- 
comes general. 

The  numerous  illustrations  to  the  present  work, 
which  have  been  collected  from  these  early  Baby- 
lonian seals,    will  serve  to  show   that  the  legends 


CONCLUSION.  331 

were  well  known,  and  formed  part  of  the  literature 
of  the  country  before  the  second  millennium  B.C. 

After  B.C.  1500,  the  literature  of  Babylonia  is 
unknown,  and  we  lose  sight  of  all  evidence  of  its 
legends  for  some  centuries.  In  the  meantime  Egypt 
sujDplies  a  few  notices  bearing  on  the  subject,  which 
serve  to  show  that  knowledge  of  them  was  still  kept 
up.  Nearly  thirteen  hundred  years  before  the 
Christian  era  one  of  the  Egyptian  poems  likens  a 
hero  to  the  Assyrian  chief,  Kazartu,  a  great  hunter, 
Kazartu  probably  means  a  '^  strong  "  or  "  powerful  " 
one,  and  it  has  already  been  suggested  that  the 
reference  is  to  the  hero  Nimrod.  A  little  later,  in 
the  period  extending  from  B.C.  1000  to  800,  we  have 
in  Egypt  several  persons  named  Namurot,  which 
seems  to  be  an  echo  of  the  name  of  the  mighty 
hunter. 

On  the  revival  of  the  Assyrian  empire,  about  B.C. 
990,  we  come  again  to  numerous  references  to  the 
Genesis  legends,  and  these  continue  through  almost 
every  reign  down  to  the  close  of  the  empire.  The 
Assyrians  carved  the  sacred  tree  and  cherubim  on 
their  walls,  they  depicted  in  the  temples  the  struggle 
between  Merodach  and  the  dragon,  they  decorated 
their  portals  with  the  figure  of  Izdubar  strangling  a 
lion,  and  carved  the  struggles  of  Izdubar  and  Hea- 
bani  with  the  hon  and  the  bull  even  on  their  stone 
vases. 

Just  as  the  sculptures  of  the  Greek  temples,  the 
paintings  on  the  vases  and  the  carving  on  their  gems 


332  CONCLUSION. 

were  taken  from  their  myths  and  legends,  so  the 
series  of  myths  and  legends  belonging  to  the  valley  of 
the  Euphrates  furnished  materials  for  the  sculptor, 
the  engraver,  and  the  painter,  among  the  ancient 
Babylonians  and  Assyrians. 

In  this  way  we  have  continued  evidence  of  the 
existence  of  these  legends  down  to  the  time  of  As- 
sur-bani-pal,  B.C.  673  to  626,  who  caused  the  present 
known  copies  to  be  made  for  his  library  at  Nineveh. 

Search  in  Babylonia  would,  no  doubt,  yield,  much 
earlier  copies  of  all  these  works,  but  that  search  has 
not  yet  been  instituted,  and  for  the  present  we  have 
to  be  contented  with  our  Assyrian  copies.  Looking, 
however,  at  the  world-wide  interest  of  the  subjects, 
and  at  the  important  evidence  which  perfect  copies  of 
these  works  would  undoubtedly  give,  there  can  be  no 
doubt  that  further  progress  will  be  made  in  research 
and  discovery,  and  that  all  that  is  here  written 
will  one  day  be  superseded  by  newer  texts  and  fuller 
and  more  perfect  light. 


INDEX. 


IBEL,  316. 

Abram,  317. 

Abjdenus,  40. 

Accad  or  Akkad,  20. 
Adam,  83,  315. 
Adrakliasis,  288. 
Agane,  313. 
Age  of  documents,  21. 
Alapanis,  39. 

Alexander  Polyhistor,  32,  43. 
Alexander  the  Great,  1. 
Alorus,  39,  40,  187. 
Aniarda,  313. 
Amempsin,  40. 
Aniillarus,  40. 
Annuenon,  41. 
Anatu,  49. 
Ancmentus,  41. 
Animals,  creation  of,  71. 
Antiquity  of  legends,  22. 
Anu,  4.S,  49,  108,  120. 
Anus,  44. 
Apason,  43. 
Apollodorus,  39, 
Ararat,  307. 


Ardatcs,  30,  311. 
Arioch,  172. 

Ark,  42,  280,  281,  309,  319. 
Armenia,  42. 
Arnold,  Mr.  E.,  6. 
Arrangement  of  tablets,  14,  15. 
Ashcrim,  214. 
Assorus,  44. 
Assur,  26,  313. 
Assur-bani-pal,  0,  27. 
Assur-nazir-pal,  36. 
Assyrian  excavations,  6. 
Atarpi.  story  of,  155,  150. 
A  us,  44. 

Babel,  161,  163,  168. 
Babil  mound,  171. 
Babylon,  39,  42,  313. 
Babylonia,  38. 
Babylonian  cities,  293. 

legends,  3. 

seals,  178,  330. 

sources  of  literature,  16. 
Bel,  47,  53,  113. 
Belat,  53. 


334 


INDEX. 


Belus,  36,  44. 

Berosus,  1,  S^. 

Birs  Nimrud,  167. 

Boi'sippa,  313. 

Bull,  destruction  of,  231. 

Cain  an,  316. 

Calah,  313. 

Calneh,  75,  313. 

Cara-indas,  18. 

Casdim,  318. 

Cedars,  216. 

Chaldean  account  of  deluge,  6. 

astrology,  20. 

dynasties,  195. 
Change  in  Assyrian  language,  17. 
Chaos,  60. 
Chedor-laomer,  172. 
Chronology,  18,  198,  199. 
Clay  records,  16. 
Coming  of  deluge,  279. 
Comparison  of  accounts  of  creation, 
66-69. 

of  deluge,  284-289. 
Composite  creatures,  34,  35,  93,97. 
Conclusion,  295. 
Conquest  of  Babylon,  19,  195. 

of  Erech,  198. 

of  Khumbaba,  224. 
Constellations,  creation  of,  64. 
Contents  of  library,  28-30. 
Copies  of  texts,  305. 
Cory,  translations  of,  31-43. 
Creation,  1,  7,  11,  56,  92,  323. 
Creation  of  animals,  71. 

of  man,  36,  72,  81,  93. 


Creation  of  moon,  65. 

of  stars,  64. 

of  sun,  70. 
Cureof  Izdubar,  291. 
Cush,  185. 
Cutha,  23,  92,  299,  313. 

Dache,  44,  60. 

Dachus,  44,  60. 

Dsesius,  month,  41. 

"  Daily  Telegraph,"  6. 

Damascius,  43. 

Dannat,  207. 

Daonus,  39. 

Daos,  41. 

Date  of  Nimrod,  302. 

Davce,  44. 

Davkina,  52. 

Death  of  Hea-bani,  276. 

Delitzsch,  Dr.,  316. 

Deluge,  1,  4,  5,  37,  41,  177,  301. 

tablet,  9. 

predicted,  279. 

commencement  of,  283. 

destruction  wrought  by,  284. 

end  of,  285. 

variant  accounts  of,  301. 

comparison  with  Genesis,  302, 
(fcc. 

length  of,  306. 
Descent  to  Hades,  239. 
Description  of  Hades,  239. 

of  Izdubar  legends,  180-183. 
Dibbara,  11. 

exploits  of,  125. 
Domestic  animals,  323. 


INDEX. 


335 


Pnigon,  112,  113. 

Divams  of  Izdubar,  204,  2o8. 

Eagle,  11. 

Eaglc-lieadcd  men,  97. 
Eagle,  fable  of,  141. 
Eden,  3,  72,  84,311. 
Elamitcs,  18,  138,  19G. 
Eneuboulus,  41. 
Enciigamus,  41, 
Enoch,  309. 
'Enos,  310. 
Erech,  130,  192,  313. 
Eiidii,  4G,  72,  80,  85,  105,  313. 
Esarhaddon,  27. 
Etaha,  11,  141,146. 
Euedocus,  41. 
Eucdoraelms,  39. 
Euedoreschus,  41. 
Evil  spirits,  legend  of,  99,  104. 
Expedition  to  Assyria,  7. 
Exploits  of  Dibbara,  125. 

Fables,  140. 

Fall,  8,  72,  75. 

Filling  the  ark,  282. 

First  tablet  of  the  creation,  57. 

Flaming  sword,  86. 

Folk-lore,  Babylonian,  160. 

Forest  of  Ivhuinbaba,  222,  272. 

Fox,  fable  of,  147. 

Fox  Talbot,  Mr.,  249. 

Gnngannn,  103,  313. 
Gencratfon  of  the  gods,  61. 
Genesis,  1,  3,  304. 
stories,  155. 


Ilea.  51,  106,177. 

Hea-bani,  6,  204,  205. 

Iloa-bani  comes  to  Erech,  200, 

Ilcrakles,  177. 

Ilespcridos,  177. 

Ilittites,  311. 

Horse  and  ox,  fable  of,  150. 

minus,  44. 

Ishmael,  318. 

Istar,  11,49,51,137,226. 

loves  Izdubar,  227. 

amours  of,  229. 

anger  of,  230. 

descent  to  Hades,  239. 

in  Hades,  2-^3. 

return  of,  245. 
Itak,  125,  138. 
Izdubar,  .5,  175,  (fee. 

legends,  6,  11,  21,  175,  &c. 

same  as  Nimrod,  176. 

parentage,  183. 

exploits  of,  184,  »tc. 

conquers  Khumbaba,  217. 

loved  by  I.star,  227. 

struck  with  disease,  253. 

meets  scorpion  men,  259. 

meets  t^abitu  and  Siduri,  265- 

meets  Nis-Hea,  265. 

sees  Xisuthrus,  269. 

hears  the  story  of  the   flood, 
279. 

cured  of  his  illness,  290. 

returns  to  Erech,  294. 

mourns  for  Hea-bani,  295. 

author  of  Epic,  12. 


336 


INDEX, 


Jared,  311. 

Jewish  traditions,  303. 

Karrak,  25,  128,  313. 
Kazartu,  331. 

Khamniuragas,  19,  190,  198. 
Kbarsakkalama,  299. 
Kliumbaba,  216,  <fec. 
Kissare,  44, 
Kisu,  299,  313. 
Kouyunjik,  2,  13. 
Kudur-mabuk,  25, 

Laban,  316. 
Lamech,  310,  316, 
Lament  of  Izdubar,  295. 
Language  of  inscriptions,  17,  21. 
Larancha,  40,  313. 
Larsa,  25,  313. 
Layard,  Sir  A,  H.,  2. 
Lecture  on  the  dehige,  5. 
Lenormant,  M.  F.,  59,  249,  307. 
Libraries,  15. 

Library  of  Assur-bani-pal,  27. 
Lig-Bagas,  24,  195. 
Literature,  Babylonian  and   Assy- 
rian, 13, 
Local  mythology,  46. 
Lot,  174. 
Lugal-turda,  121,  124,  202,  234. 

Mammetu,  276. 

Man,  creation  of,  72. 

Mas,- mountain  of,  259,  261,  276. 

Media,  196. 

Megalarus,  39. 


Merodach,  52,  86, 103,  190. 

Methuselah,  310,  315. 

Moon,  creation  of,  65. 

Moymis,  43. 

Mummu-tiamatu,  59. 

MUUer,  Prof,  Max,  250. 

Mu-seri-ina-namari  or  Mua,  270, 

&c.,  283. 
Mythology,  45, 

Nabubalidina,  26. 

Names  in  Genesis,  295, 

Naram-Sin,  19, 

Natural  history,  29. 

Nebo,  52,  120. 

Nebuchadnezzar,  30,  171. 

Ner,  141. 

Nergal,  47,  54 . 

Nes-Hoa   or    Ur-Hea,   265,    267, 

268,  291,  &c, 
Nimrod,  176,  184-186,  321. 
Nineveh,  313. 
Ninip,  47,  54. 
Ninsun,  297. 
Nipur,  313. 
Nis-Sin,  141. 
Nizir,  4,  137,  285,  307. 
Noah,  316. 
Nusku,  48, 

Cannes,  12,  33,  39,  40,  106,  324. 

Odacon,  40, 

Omoroca,  35, 

Oppert,  Prof.,  65,  76,  249,  316. 

Orion,  64, 

Otiartea,  40. 


INDEX. 


337 


Pnntllnblon,  39. 
Paradise,  72,  84. 
Patriarchs,  290. 
Pinches,  Mr.,  273. 
Pine  trees,  21 G. 
Prometheus,  43,  123. 

Rassam,  Mr,  Hormuzd,  7,  278. 
Rawlinson,  Sir  II.  C,  2,  3,  84,  85, 
137,109, 171 ,  176, 188,246,323. 
Resen,  185,  313. 
Resurrection  of  Ilea-bani,  298. 
Riddle  of  the  wise  man,  159. 
Rim-Agu,  17. 

Sabbath,  89,  308. 

Sabitu,  264. 

Sacrifice,  286. 

Samas,  47,  54,  100,  205,  301. 

Sargon,  19,  27,  82,  319. 

saved  in  ark,  319. 
Sar-tuli-elli,  74,  75,  164,  166, 
Satyrs,  204. 
Scorpion  men,  259. 
Semitic  race,  19,  83. 
Senaar,  42. 

Sending  out  birds,  286. 
Sennacherib,  27. 
Serpent,  88,  141,  142. 
Seven  evil  spirits,  99,  104. 
Shalmancser  II.,  26. 
Sibyl,  43. 
Siduri,  264. 
Sin,  47,  53. 
Sin  of  Zu,  123. 
Sin-lici-unniui,  12. 
Sinuri,  160. 


Sippnra,  37.  39,  31.3. 

Sisithrus,  41. 

Sisythes,  311. 

Society  of  Biblical  Archa?ology,  5. 

Sodom  and  Gomorrah,  destruction 

of,  172,  173. 
Sons  of  God,  83. 
Speaking  trees,  257. 
Stars,  creation  of,  64. 
Sumir,  20. 
Sun,  creation  of,  70. 
Surippak,  313. 

Table  of  gods  55. 
Tablets,  mutilation  of,  9. 
Tammuz,  64,  85,  192,  229,  238, 

245,  246,  247. 
Tauthe,  43. 
Thalassa,  35. 
Thalatth,  35. 

Tiamat,  11,43,59,60,109,113. 
Tiglath  Pileser,  26. 
Titan,  43, 146. 
Tower  in  stages,  169, 170. 
Tower  of  Babel,  7,  42,  161-172. 

Ur,  20,  24,  313,  318. 

War  in  heaven,  113. 

Xisuthrus,  36,  37,  40,  279,  (tc. 

Zaidu,  208,  209. 
Zibanit,  156. 
Zillah,  316. 
Zirat-banit,  52. 
Zirghul,  313. 
Zodiac,  68.  176,  301. 
Zu,  115,  123. 


A    NEW    EDITION    NOW    READY    OF 

j^ssgrian   BisroijFrifS. 

An  Account  of  Explorations  and  Discoveries  on  the 
Site  of  Nineveh  during  1873  and  1874. 

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The 


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spirit,  elegance,  and  incisive  power.  The  author  has  made  thorough  and 
independent  study  both  of  the  early  Christian  literature  and  also  of  the 
contemporary  records  of  classic  heathenism. 


CRITICAIi     NOTICES. 

"  It  is  easy  to  see  why  this  volume  is  so  highly  esteemed.  It  is 
systematic,  thorough,  and  concise.  But  its  power  is  in  the  wide  mental 
vision  and  well-balanced  imagination  of  the  author,  which  enable  him  to 
reconstruct  the  scenes  of  ancient  history.  An  exceptional  clearness  and 
force  mark  his  style." — Boston  Advertiser. 

"  One  might  read  many  books  without  obtaining  more  than  a  fraction 
of  the  profitable  information  here  conveyed  ;  and  he  might  search  a  long 
time  before  finding  one  which  would  so  thoroughly  fix  his  attention  and 
command  his  interest." — Phil.  S.  S.    Times. 

"Dr.  Uhlhorn  has  described  the  great  conflict  with  the  power  of  a 
master.  His  style  is  strong  and  attractive,  his  descriptions  vivid  and 
graphic,  his  illustrations  highly  colored,  and  his  presentation  of  the  subject 
earnest  and  effective." — Providence  jfournal. 

"The  work  is  marked  for  its  broad  humanitarian  views,  its  learning, 
and  the  wide  discretion  in  selecting  from  the  great  field  the  points  of 
deepest  interest." — Chicago  Inter-Ocean. 

"  This  is  one  of  those  clear,  strong,  thorough-going  books  which  ar» 
a  scholar's  delight."— //art/ord  Religious  Herald. 


*#*  For  sale  by  all  booksellers,   or  sent  post-paid  upon    receipt   of 
frue,   by 

CHARLES   SCRIBNER'S   SONS, 

Nos,  743  AND  745  Broadway,  New  York. 


Date  Due 

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